A DECLARATION DEMONSTRATING AND INFALLIBLY PROVING That all Malignants, whether they be Prelates, Popish-Cavaleers, with all other illaffected Persons, are enemies to GOD and the KING:  
Who desire the suppression of the Gospel, the advancement of superstition, the diminution of the King's Prerogative and Authority, with the oppression of the Subject.  
All which is evinced by strong Proofs, and sufficient Reasons.  
By John Bastwick Dr. of Physic.  
LONDON, Printed in the Year, MDCXLIII.   


The simply Portrareture of Mr John Bastwick Dr of Physic sat Captain of a foot Company    

A Declaration of john Bastwick, Doctor of Physic, infallibly proving, that all who desire the suppression of the Gospel, the advancement of superstition, etc. are enemies to God and the King.  
THe said Defendant saving and reserving to himself, now and at all times hereafter, all advantages and benefits of exceptions to the incertainty and insufficiency and other imperfections of the said Information: For answer thereunto, so far forth as concerns the said Defendant; he saith: He doth with all thankfulness acknowledge his Majesty's great care and zeal at all times, for the maintenance and defence of the true Christian faith and Religion, and the service of Almighty God, love, charity and concord among his Subjects; and withal, that his people, and all loyal Subjects, have great cause, daily to praise God for the happy government they have under him, and for that they may for futurity promise unto themselves under his Royalty and Principality; especially, when he hath so graciously made known his pious intentions for the good and welfare of Church and State, in that his Majesty's Declaration to all his loving Subjects, of the causes which made him dissolve the last Parliament, published by his Majesty's special command; in which Declaration, pag. 21. his Majesty thus speaks: For we call God to record, before whom we stand. That it is and always hath been our hearts desire, to be found worthy of that Title, which we account the most glorious in all our Crown, Defender of the Faith; Neither shall we ever give way to the authorising of any thing, whereby innovation may steal or creep into the Church, but preserve that unity of Doctrine and Discipline established in the time of Queen Elizabeth, whereby the Church of England hath stood and flourished ever since, etc. These words and solemn protestations of our most pious King, cannot but stir up the hearts, loves, and affections of all his true & loyal Subjects, both incessantly to pray for his happy life, reign, and preservation, and also to the utmost of their powers to yield all subjection, obedience, yea, and their lives and liberties for the honour of his Crown and Dignity, in the number of which Subjects, the said Defendant professeth himself to be, being willing and ready at all times, and upon all occasions, not only to lose his liberty, livelihood and estate, but millions of lives, if he had them, in defence of his Empire and Prerogative Royal: and doth again and again acknowledge, and that with the thankfulness, his renowned Highness' zeal and care, for the maintenance of the true Religion, love, charity and concord amongst his Subjects, and beseech the King of kings, and Lord of lords, long to continue him among us, and to put into his royal heart, to remove all scandals in Church and State, which have been such hindrances of the propagation of the Christian Faith and true Religion established in his Majesty's kingdoms (of the which he is Defender, in his dominions) and the right instruction of the people in the same: who alone are most of the Prelates in general, and the Archprelates in special, being so fare from seeking the right and due instruction of the people in the true Christian Faith and Religion, as the Information would infer, as they spend their whole endeavours, to take away all the possibility and means of instruction, which is the preaching of the word, that is only able to save our souls, and without which, no man can believe, or come to life eternal, as thousand places in sacred Writ witness; and among other, that in the 26. of the Acts, where Christ saith unto Paul, Rise, and stand upon thy feet: For I have appeared unto thee for this purpose, to make thee a minister and witness, both of the things which thou hast seen, and of those things in which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness unto light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, which is in me. And Paul was not disobedient to this heavenly vision, but preached unto all men that they should repent, and turn to God, and do works meet for repentance. And this was, and is the only way that God hath appointed to save our souls by; for, Faith cometh only by hearing; and this preaching was all that Paul did; I came not to baptise, saith he, but to preach the Gospel, so that preaching is the effect of all the ordinances: and in another place he saith, Woe be me, if I preach not the Gospel. And in the sixth of the Acts, the Apostles told the Church, That it was not reason that they should leave the word of God and serve tables; and therefore they resolved, continually to give themselves to prayer, and to the ministry of the Word. And in the 4. of the Acts, when the Rulers commanded Peter and John not to speak, nor teach in the Name of Jesus, They answered and said unto them: Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have heard. Here we see, the whole office and care of the Apostles was to preach the Gospel; and this is only the work, task and duty of Ministers to publish the same word of life. And Paul set his own example before them for his sedulity in preaching day and night, and commands them to follow him in that, and chargeth Timothy and Titus, and all Ministers in them, to be instant in season and out of season in preaching the Word, and they that neglect that duty are no Ministers of Christ, nor of the Gospel. Yea, the Bishops themselves, and all their Priests, as they call them, as we may see in the Book of Ordinations, solemnly promise before God and the Church, that they will be diligent in the preaching of the Word of God, and publishing of the Gospel: And for the better stirring of them up to that Duty and Office, they read the 20. Chapter of the Acts, concerning the charge that was given the Elders and Bishops of Ephesus for their diligent preaching of the Gospel. And in most of all their Prayers before their Sermons, they beseech God to bless the two fountains of all learning in this kingdom, and that he would send out streams for the watering of the garden of the Church, and that he would preserve those fountains pure and incorrupt. Now, all men know how Paul planted, and Apollo's watered the garden of the Church, and that was by preaching, as is manifest in the 1. of the Cor. Notwithstanding all this, viz. the charge that is laid upon them by God himself, that they should preach the word diligently, and as they love him: notwithstanding also the promise that the Bishops and their Priests have made of their particular care in preaching, which is only able to save our souls: and notwithstanding the curse that is laid upon them if they do not preach: and notwithstanding they pray, that the two fountains may send out streams for the watering of the garden of the Church. Notwithstanding all the premises, the Defendant saith, That the Prelates neither preach themselves, nor will let others preach, but silence almost whole Dioceses together, and have extinguished very many of the chief burning lights amongst us, and do daily suspend the remnant of the most laborious and painful Ministers through England and Wales, and have deprived the people of all soules-comfort & spiritual solace, without which a man's life is miserable, to the infinite dishonour of God, and hindrance of the Christian faith, and the good institution of the people, yea, and to the trouble of the whole Church and State: and therefore the Prelates are the only hinderers of the instruction of the people in their Christian faith, and the saving of their souls, and by consequence the enemies of the Church and Kingdom; for from these Priests is iniquity gone out thorough the whole kingdom; and of the truth of that the Defendant now saith, all the Realm can witness, and the Prelate's practices prove, who make void the commandments of God by their vain traditions, and trample his holy and divine precepts under their sect, and stop the course of the everlasting Gospel: and therefore the enemies of Christ's Kingdom, and the salvation of their brethren.  
But now more especially; whereas he the Defendant is accused of long continuance to have envied and maligned his Majesty's happy government, and the good discipline of the Church; He the defendant protesteth in the presence of God, and before the world, that it is a most false accusation, and that there is never a Subject in his Majesty's Dominions a more honourer of the government of his imperial Majesty, and one that desireth more the good discipline of the Church and is able to produce the testimonies of all the places he hath lived in, in this Kingdom, both from Magistrates and Ministers for the honesty and integrity of his life and conversation, and that in all respects he hath so demeaned himself as that he hath not only been free from vice, faction and schism, but from the suspicion of all: which testimonies he hath ready to show to this honourable Court, and the which he exhibited to the High Commission Court, at that time they studied most to defame him, and all this both Town and Country can testify, as also of the indefatigable diligence, in his particular calling. How that he neglected no opportunity to do the indigentest men good, and how that being unwearied in his employments, he went through the heat of Summer, the cold of Winter, risen early and went to bed late, exposing himself at all times, to any danger whatsoever of plague and pestilence, and all to do the meanest of the King's Subjects good, never taking penny of poor, nor never of servant, never suffering the most neglected creature of nature to perish for want of care or looking to, but made them all an object of his pity and of his Art, giving them out of his poor competency both for their food and Physic; neither can any man say, that ever he asked the richest a farthing for any pains he took day or night for their preservation, or that he ever murmured at the smallest content they gave him; and if the Prelates had let him follow his calling, this Defendant had continued in this diligent course of life, till the day of his death. But they picking a quarrel with him for writing in defence of the King's Prerogative Royal against the Pope, saying, that while he writ against the Pope, he meant them, put him upon such employments as he indeed thinks, will be very little pleasing to the Prelates, although he is most confident, that in them he hath, and shall do the King and Church good service, and so he knoweth it will appear when he is dead and gone. But because this book is now laid unto the Defendants charge as tending to the maintenance and upholding of Schism and division in His Majesty's Church of England, and opposition against the laudable Orders and Ceremonies of the said Church; howsoever there be no such thing in the said Flagello, yet this Defendant desireth to give a reason unto this Honourable Court for the writing and publishing not only of that book, but of all other his writings since. And first, concerning the book for which he was censured, He saith, that he was provoked thereunto by a Popish Jesuitical Doctor of Physic, who continually dared him into the field of Dispute, and set down his own themes about which he would contend, which were concerning the Pope's Supremacy and the sacrifice of the Mass. And it is well known to the Towns and Country where they both dwelled, that the said Defendant could never be quiet for his brags and scribble to himself and others till he had answered, which was the sole cause of his ruin, and the which answer of his though he had long time for peace sake neglected, yea at last, he was through his adversaries importunity put upon it. Neither could he for the honour of the truth, and the honour of his Prince, both which he loves more than his life, delay it any longer: and therefore out of his duty to God and the King, he entered the combat with the enemy. To which duty he the Defendant saith he was bound, by Christ himself, who hath commanded to give unto Caesar the things that are Caesar's, and unto God the things that are Gods, which commandment of Christ ties all Christians under obedience to a double duty which by them may not be neglected: viz, to give unto God his due, and unto the King his. Yet for obeying of this commandment this poor Defendant must be defamed, ruined, undone, and left friendless, moneyless, and in captivity, and given to the Devil, and yet say nothing. But the Defendant desireth this honourable Court to give him leave to say, as Queen Hester spoke to Ahashuerosh, if that he and his wife had been sold for bondmen and bondwomen, he had held his peace: but for them to be ruined and undone because he could not see God and the King dishonoured, he the Defendant cannot but speak. Let the King live for ever, and never let it be said that he hath such a base cowardly fellow in his Kingdoms, that will suffer his Imperial Majesty to be trampled upon the suffer it in silence. For his own part, this Defendant confesseth, that he is but poor, and the Prelates have made him so: but as rich in Loyalty as any Subject in his Highnesses three Dominions: and as job said concerning God, though the Lord should kill him, yet he would trust in him: so this Defendant saith. Though the King should leave him to the merciless fury of the Prelates, yet he will ever honour him with his ife, and all that ever he hath, and as he was borne under obedience, under obedience he will die, and will ever say vivat Rex let the King live for ever, and our gracious God put it into his Royal breast to look into the devilish plots of the Prelates, that do not only equalise the painted Tombs in Christ's time but far exceed them in cruelty and wickedness. This he is resolved living and dying to do, invito Diabolo, to give unto Caesar the things that are Caesar's, and to God the things that are Gods, for he is bound to this duty by Christ himself; neither will he ever rebel against his blessed will.  
Now the things that belong unto God, as he is King of Kings, and Lord of Lords; and by whom alone king's reign, is an absolute command and Sovereignty over his Church, and who requires of all his Subjects that they should love him with all their hearts, with all their Souls, and with all their mights, and that they should not serve him by any of their own inventions. And for the manner of his worship he hath abundantly declared it in Sacred Writ. And Saint Paul writing unto Titus warns him, sharply to rebuke his auditors, that they may be sound in the faith, not giving heed unto the commandments of men that turn from the truth, and chargeth the Corinthians, that they should not be servants of men, nor wise above that which is written: and says unto the Colossians, wherefore if ye be dead with Christ from the rudiments of the world: Why as though living in the world are ye subject unto ordinances? and Christ himself saith, In vain do they worship him, teaching for Doctrines the commandments of men. By all which it is manifest, if Christians will give unto God that which is his, and will not worship Him in vain; as they must love him with all their hearts, so he only must rule in them, and they must give him his own worship, and such service only, both for matter and manner, as he requires at their hands and commands from them, and not serve him according to men's precepts and devices: for in his worship they must not be the servants of men: for he is the only King and Lawgiver in his Church, and this is his prerogative Royal, which no man may meddle with, and this is to give unto God that which is Gods: and this duty he the Defendant saith, all Christians are bound unto. Again, for all Subjects duties toward the King, the Defendant saith, that must also freely and willingly be yielded, and that by special precepts, for they are commanded to fear God and honour the King, and to be subject unto his Authority in all things in the Lord, and to give unto Caesar that which is Caesar's.  
Now in regard of his duty, both to God and the King, and also of his special Oath of allegiance, the Defendant saith, he could do no less than that which he did in writing his book, being provoked thereunto by an enemy of both. And so much the rather, because himself and all Christians are commanded to give a reason of their hope, to whomsoever shall demand it of them, & earnestly to contend for the faith which was once delivered unto the Saints: he saith, in all these respects he could do no less in answering that Popeling then that he did, by giving unto God the right of his government in the hearts and consciences of men, and taking it from the Pope that Vicar rather of hell then of Christ, and by giving the King that jurisdiction and authority of regiment in his Dominions and over his Subjects, which God hath conferred upon him; Both which Authorities Spiritual and Temporal, the Pope and Popish Bishops most blasphemously arrogate unto themselves, trampling all Divine Laws and Kingly regality under their polluted feet, making Kings and Emperors their Vassals, which is a most horrible arrogancy and usurpation, and not to be suffered by either Kings or their Subjects. And therefore when this Defendant did nothing but that which by his special duty he was bound unto. If this by the Informers be thought either Schism, Faction, or Sedition, he this Defendant is resolved to live and die in it, and never to think any a good Subject that is not of his mind. He doth withal freely confess unto this honourable Court, that he looked for no ill usage of the Prelates for this his endeavour, which when he found at their hands, it was the occasion of the writing of many other books since that time, amongst the which there is one called Apologeticus ad Praesules Anglicanos, etc. Dedicated unto the privy Counsel; but whether the book that is annexed unto the Bill be the same, that the Defendant knoweth not, but a book with that Title he confesseth, he writ, wherein he set down the proceed of the Prelates against himself, and their deal towards other of their brethren, the theme of which book he the Defendant desireth the honourable Court to take a brief relation of, at this time, that they may the better be informed of the falsity of the Information. And first for the principal theme and matter of the book it is the State of the questions in his Flagello Pontificis for which he suffered, with the sum of the Arguments he produced for the confirmation of the truth. The questions arising between the Babylonian and the Defendant, concerning the authority of the Pope, were these. The first, whether Christ did constitute Peter sole Monarch of the Catholic Church? The second, whether the Pope of Rome (if he be a Bishop) as he is a Bishop, hath Authority and jurisdiction over Kings and Emperors? Thirdly, whether Popish Bishops be true Bishops or no? and of the discussing of these questions, the Defendant saith, his adversary was the sole cause. In the handling of the which the Defendant further affirmeth, that he used all the caution that was possible, as he supposed for man to use prefacing in his book, that being to dispute about the Authority of the Bishop of Rome, he desired candidly to be understood of all men; for while he disputed of Episcopal Authority, he meddled nor contended not against such Bishops as acknowledge their Authority and jurisdiction from Kings and Emperors, into whose hands the government of States, Kingdoms, and Commonwealths is by God committed. For if the Popes themselves would acknowledge their immense and unlimited authority from Kings and Emperors, he the defendant there said, if they commanded nothing contrary to the will and Word of God, that he for his part out of the reverence, duty, and loyalty to his Prince would obey it. The Words in the Original are these. Verum de Episcoporum autoritate locutus à bonis bene intelligi cupio. Non enim litis litem moveo quatenus ab Imperatoribus & Regibus & Principibus. Terrae quorum interest salutem civium tueri, potestate, Ius & Imperiii in socios totumque Dei gregem adepti sunt. Nam si Romani Episcopi immensam illam & nullus limitibus circumscriptā autoritatem indulgentiae Principun acceptan ferrem, voluntati Episcopali, nihil voluntati divinae inimicum jubenti obtemperandū putem ob reverentiam Principi si volenti debitam, etc. So that the Defendant having thus plainly set down his mind before, and knowing that all the jurisdiction that the Bishops in England now exercise over others is from the King, he thought himself not only secure from danger, but expected favour at least from the Bishops and their helping hand, especially, when the opposing the Pope's Authority in England, is a thing that the King and State have ever so well allowed of.  
And that this honourable Court may yet be farther informed of the special cause for which the Prelates are so displeased with the Defendant, it was for the truly and narrowly disputing and discussing of the second question, to wit, whether the Pope of Rome (if he be a Bishop) as he is a Bishop, have Authority and Jurisdiction not only over his fellow brethren but over Kings and Emperors? which the Defendant there denied for many warrantable Arguments, the sum of which he desireth here to relate unto this honourable Court, for his just and necessary defence and justification. For by the very light of nature and unanswerable reason, it is evident and manifest; that where there is an equality & parity amongst men, there the one doth not exceed the other in power, or Dominion, Paris enim in Parem non esse imperium inter Naturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est. Now, Divine constitution hath made Bishops and Presbyters or Elders a like and equal, which that it might the better appear, the Defendant propounded three things to be proved. The first was, that Bishops and Presbyters were by the Word of God one and the same. Secondly, That Presbyters had equal Authority of Government, Ordination & Excommunication with Bishops, wherein only consists their preeminency and Authority above their brethren: which things being proved, it will necessarily follow, That the Pope of Rome as he is Bishop doth no way exceed other Bishops and Presbyters, they being in all things alike and equal unto him, much less hath any Authority and power over Kings and Emperors. And for the proof of the first position, the words Presbyter and Bishop do sufficiently evince it, which is holy Scripture, though divers in sound, signify one and the same thing, as not to cite the words themselves which would be large. The Apostle Paul to Titus in the first Chapter doth sufficiently show, where the words Bishop and Presbyter are confounded. And likewise in the first Epistle of Peter and the fift Chapter, there Presbyter and Bishop signify one and the same thing. And the Epistle to the Philippians the first Chapter and the first verse doth apparently demonstrate it, and divers other places might be produced dilucidating the same thing. But the 20. of the Acts puts all out of controversy, where Presbyter and Bishop signify one and the same thing, for office, honour and function, so that the idenity of their office, is signified by those two expressions. Neither is there a confusion of their names, with a difference still of their functions and administrations, as some would cavil: for in these places where Presbyters are called Bishops, the disputation is not about the title, but about the office signified and specified by the title. For when Saint Paul exhorts the Presbyters to have an eye to their duty and charge, he useth this reason, that the Holy Ghost hath made them Bishops, and the truth of this is so evident, that the Rhemists themselves, as learned men as any Bishops in England, and as able to maintain an error, are forced ingeniously to confess it saying in express words in their Notes upon the 28. vers. of that Chapter. That in the Apostles times there was no difference between Presbyter and Bishop; so that for the first position, it is not only by the Word of God clearly evident, but by the very confession of the adversaries of the truth granted, as a thing without controversy. Now for proof of the second position, that Presbyters as well as the Bishop of Rome, have the power and right of Government, Ordination and Excommunication, by which in these times Bishops only exceed Presbyters, the Defendant will here briefly demonstrate it, referring those of this honourable Court, that have a desire to search into the full truth of it, to his book. And for the proof that the Government was committed unto them, and that they exercised the same, it is most perspicuous out of the first of Timothy 5. where the Apostle saith the Presbyters that rule well are worthy of double honour, especially those that labour in Word and Doctrine. By this testimony it is evident, that they had rule and government in their hands. And that they had power also of Ordination and imposition of hands, it is likewise apparent out of the first Epistle of Paul to Timothy the first Chapter. For the Apostle speaking to Timothy saith, Do not neglect the gift that is in thee which is given thee for prophesy by the imposition of the hands of the Presbytery. Here also the Presbyters had the right of imposition of hands. And that they had the power of Excommunication and Absolution, it is likewise manifest from the fifth of the 1. of the Corinthians and the second Chapter of the second Epistle, where the Apostle gives them the power of casting the incestrous person out, and upon his repentance receiving of him in again. By all which Authorities of Sacred Writ it is sufficiently clear and evident; That the Presbyters had the Authority and power of Government and rule in the Church, with the faculty also and ability of Ordination and Excommunication, and all this by Divine institution and express words of holy Scripture, howsoever this right and their due, was through the fraud and deceit of the Bishop of Rome, and Romish Bishops afterwards taken away from the Presbyters. Wherefore the Defendant concluded, That if there were any difference between Presbyters and the Bishop of Rome (which he denied) that then the Presbyters in dignity and honour exceeded, and that greatly the Bishop of Rome and Romish Bishops, for all these Privileges of government, Ordination and Excommunication are in formal words given unto the Presbyters, and no where granted unto the Bishops. And for farther illustration and proof of this, the Defendant, with many other arguments proved, that Presbyters were better men than the Bishop of Rome, if there were any difference. The sum of which he desireth this honourable Court, to take notice of, that they may more ponderously weigh the business in hand, and see the vanity of the Information. And for the arguments in brief, they are these.  
They who are most obedient to the Precepts, Commands, and Prohibitions of Christ, and do most diligently obey the Apostles admonitions, they are, and so ought to be esteemed, more worthy and excellent, thou such, as regard neither of both.  
But the Presbyters are more obedient to the commands of Christ, & do more diligently obey the Apostles admonitions then the Romish Bishops.  
Therefore they are more worthy and excellent.  
For the major, no man can deny, that knows loyal and obedient Subjects to their Prince, & his Officers just commands, are to be preferred before Rebels, and them that regard neither of both. Now Christ and his Apostles have commanded, That all Ministers should feed the stock of Christ diligently in preaching the word, and administration of the Sacraments, and that they should not be Lords over his inheritance; Both which precepts and prohibitions the Presbyters do more exactly observe then Romish Bishops: for they neither preach themselves, nor will let others, and are Lords over Christ's inheritance, which the Lord Jesus and his Apostles have peremptorily forbidden. Ergo, the Presbyters are more worthy than Romish Bishops. Again:  
That name which is and hath ever been a name and title of dignity and honour, is to be preferred before that which is a name of pain, labour & solicitude.  
But the name of Presbyter or Senior, is and hath been ever a name of honour and dignity, and a title of mighty Emperors and Princes, and the name of Bishop is a name and title of labour and travel. Ergo, the title and name of Presbyter is to be preferred before that of the Romish Bishops.  
For the major, none that are truly noble and learned can deny. And for the minor, to omit many other places, it will evidently appear to any that will look upon 1 Tim. 5. There the Apostle saith, The Presbyters that rule well are worthy of double honour. So that it is apparent enough, That honour and dignity is contained in that name, which deserveth both reward, reverence, and respect. And in the same Epistle the Apostle saith, Rebuke not a Presbyter, but honour him as a Father: and speaking of Bishops, he saith, He that desireth the Office of a Bishop, desireth a good work: He saith indeed a good work, but a work notwithstanding full of care, watchfulness, toil, and labour. From all which it is ratified, That the name and title of Presbyter is a name full of dignity, honour and splendour, and the title of Bishop a compellation or name full of labour, anhelation and solicitude; and therefore to be preferred before the title of Bishop, being far more excellent. Again:  
That name which whensoever it is joined with the name of Bishop, hath always the first place and precedency, that name is most excellent.  
But the name of Presbyter, when it is joined with the title of Bishop, hath ever the precedency. Ergo, it is to be preferred before it.  
For the major, the adversaries cannot deny it, For they conclude and the precedency and preeminency of Peter, before the other Apostles, because he is often first named. And for the minor, the word of God declares it illustriously, as may be seen in the 20. of the Acts, and the first of Titus, and the fifth Chapter of the first of Peter. In all which places the names of Presbyter and Bishop being joined together, Presbyter is ever first named. To all this, Peter calls himself a Presbyter. The same doth Saint John, as if all Ecclesiastical dignity were placed in that name. But there are many Arguments yet remaining to prove the dignity of Presbyters to be above that of Bishops, if there be any difference between them. For,  
They to whom in the most difficult controversies of the Church, and greatest dissensions, the Primitive Christians had ever recourse, and who the Spirit of God did in a special manner assist, and who made Decrees by which the Church of God to this day is to be regulated and governed, and who the Apostles themselves made their sociates and companions in both General and Provincial Counsels, and the which had the next place unto the Apostles in their Assemblies: they are more worthy, and to be had in greater honour and veneration thou the other Ministers of the Church, which are neither by name nor place known in those holy meetings. But the Presbyters are such, and  
Therefore the Presbyters are more worthy and excellent than Bishops.  
As for the major, the adversaries cannot doubt of that, which bestow dignity and honour upon their Bishops, according to the place and degree they had in the first Counsels. And for the minor, none can doubt of it, who hath read Acts 15. and Acts 20. But they that desire to be satisfied concerning this Argument at large, the Defendant desireth would read any of his books Lastly, That the dignity of the Presbyters may yet appear, above the title of Bishops, it is thus evident:  
Those to whom the keys of the Kingdom of heaven by name are committed, those are more worthy and honourable than those that have not that privilege.  
But for the Presbyters, they have the privilege of the keys granted unto them by name:  
Ergo the Presbyters are more honourable than Bishops.  
For the major, no good Christian will or rational man can deny it. And for the minor, he that readeth the last of james shall find it manifestly enough confirmed and proved. By all which arguments, the Defendant did sufficiently beat down the Bishop of Rome's authority, and by the very light of reason overthrew it. For if that every Presbyter be by the word of God as good a man as the Bishop of Rome if not better; and withal, if the Presbyters neither can nor may usurp authority over their fellow brethren, much less may they do it over Kings and Emperors, and by consequence and necessity of reason it followeth, that the Bishop of Rome hath no cause to arrogate such authority to himself over the whole Church as he doth: and therefore that his rule and government is a mere usurpation, and an abominable tyranny over the whole Church of God, and aught of all men to be defied, abominated and abhorred with all his complices, as impious and blasphemous against God, injurious to Kings and Princes, and nocent to all the faithful members of Jesus Christ. The recapitulation of all the which Arguments, this Defendant thought sit to make known to this honourable Court, that their illustricities might in every respect see his innocency, who first exempted all Bishops that acknowledge their authorities from Kings and Emperors out of the number of those against which he disputed: and secondly, never by name fought against any other but Romish Bishops, and with their own Arguments wounded them. And therefore he could not but take it unkindly, that when in this combat they should have helped him against the common enemy, they defending him, fell upon the poor Defendant, to his perdition, saying, that he meant them, & that he was erroneous and factious in his opinions. Now if the Defendant hath erred in the discussing of these truths, the Scripture that word of life, hath brought him to it, which were blasphemy to think; and therefore when they adjudged this book to be burnt, they might as well have burnt the Scripture also, yea all antiquity, and the gravest and learnedst of ancient Fathers, whose testimonies also he hath made public for the greater vindication of the truth against error and cruelty. But that the integrity of the Defendant may yet more clearly appear, he most humbly entreateth this Illustrious Tribunal to hear how the business was carried against him at his Arraignment before the Prelate's Bar at Lambeth, and how submissively he demeaned himself these, and how superciliously they carried themselves towards the Defendant on the contrary side. When it came to his part to speak for himself, the Advocate having formerly denied to plead his case any farther than about the witnesses testimony, which he also did very jejunely, being an Advocate of such excellent parts of learning and eloquence as he was, and also at the Bar renouncing it, saying, That the Defendant should plead himself, which, when it was put upon him, he then first related unto the Assembly the Theme of the book, which was the maintenance of the King's Prerogative royal. Then he told them the occasion of his writing of it, that he was provoked thereunto by a Pontifician, who often had dared him into the list of dispute; which at last he could not deny, as he was a Christian, and as he was a Subject; for by the Word of God he told them, and by the Law of the land, and his special oath, he was bound unto it: which oath he also read at large in open Court, the which also all the Bishops of England, and all the Judges of the kingdom had taken, and were equally bound with him to observe. Then before he entered into the combat with the adversary, he showed, what caution he used; that being to write against the Bishop of Rome and Italian Bishops, it was only as they arrogate their authority over their brethren and the Church of God, yea, over Kings and Emperors jure divino, against such Bishops only he affirmed he did dispute and read the words of exception formerly cited at the Bar: as for such Bishops as acknowledge their jurisdiction, power and authority from Kings and Emperors; he said, he had no controversy against them, as he there again and again declared himself, in the number of which he the Defendant said ours were, for all the Bishops of England, and in his Majesty's Dominions, had, and received (or at least wise aught so to do) their authority and jurisdiction over their brethren from him; For proof of which, he cited and read publicly the Statutes and Acts of Parliament, as follow:  
First, that of the first of Queen Elizabeth of famous memory, wherein the Oath of Allegiance was ratifyed, in the which Statute there are these words, That all jurisdiction, all Superiorities, and all Privileges and preeminencies spiritual and temporal are annexed to the imperial Crown which by Oath he being bound to maintain, could do no less being provoked by an adversary of regal dignity: He read also the Statute which was enacted in the 37. of Henry the eight, which is, That Archbishops and Bishops and all other Ecclesiastical persons, have no other Ecclesiastical jurisdiction but that which they received and had by the King, from the King, and under his Royal Majesty. He read also the Statute made in the first of King Edward the sixth, in these words, That all jurisdiction and Authority spiritual and Temporal, is derived and doth come from the King's Majesty as supreme head in the churches and Kingdoms of England and Ireland, and that by the Clergy of both the Kingdoms, it ought not otherwise to be held or esteemed of, and that all Ecclesiastical Courts, within the said Kingdoms ought to be held and kept by no other power and Authority either domestical or foreign, then that which comes from his most excellent Majesty. And that whosoever did not acknowledge and venerate this authority, that the same men are ipso facto in a praemunire, and under the King's high displeasure and indignation; as the words of the Statute run, and the mouth of the law speaks: and then with some reason, also which the Defendant produced, besides the Word of God, he shown, That no Romish Bishops had authority over their fellow brethren, nor could jure divino challenge it, much less over Kings and Emperors, and therefore so long as the Defendant had the word of God, the Laws of the Kingdom, and reason itself on his side, he told them, he thought himself reasonably secure from all danger in that place. And then applying his speech unto the right Honourable and noble Lord the Earl of Dorset then present, the Defendant told his honour, that he could not but wonder, that he should stand there at the Bar as a Delinquent, for maintaining the Religion established by public Authority, the honour of the King, and the glory of his Majesty: and that one Chouny a Sussex man a laic as well as himself, should write a book and set it forth by public authority, maintaining the Church of Rome to be a true Church, and never to have had so much in her, as the suspicion of error in fundamental points, and that this book should be dedicated to the Prelate of Canterbury, and patronised by him (which book the Defendant both read and exhibited in Court) by which notwithstanding the King himself and all his Subjects were made Shismaticks and heretics, to the infinite dishonour of God, our Gracious King, and King james of blessed memory, and our most holy profession and Religion. This as the Defendant told the Lord of Dorset struck an amazement in him, and especially when the author of it must be favoured and countenanced by Canterbury, and for the defending of the honour and dignity of our church and the honour of the King, the Defendant should stand as an evil doer. Now when the Defendant was come thus far, & was then approaching more closely unto them all, intending more fully in the pleading of his cause to have set forth their unjust dealing, they told him, that he railed, and Imperiously commanded him to hold his peace, which was the reason of his Apologericus ad Praesules Anglicanos, where he took liberty to write that, and publish it to the view of all the world, which he would have then spoke. But after they had silenced him, they then fell a thundering against him every one as he pleased, all of them joining in this, (one only excepted) that they censured him only for his Book; and in their censure, they unanimously agreed, that the Defendant should pay the costs of suit, a thousand pounds unto the King for a fine, be debarred of his Practice, that his Book should be burnt, and that the Defendant should lie in prison till recantation, and in the mean time be delivered unto Satan. And thus did the Sublime Court deal with the Defendant for doing his duty. But here the Defendant craveth favour again of the honourable Court, that he may briefly, letting the puny Judges and their nonsense die in silence, say something of the Prelate's haranges, because they only were the men that found themselves aggrieved at his writing: and to say the truth, all the other are Officers under them, and are the Prelate's hangs-by (he means the Doctors) to do what they would have them: as hourly experience teacheth all men. And so much the more earnestly he desireth this liberty, because it will make much for the demonstration of the justice of his accusation against the Prelates, both in respect of the dishonour they have done unto God by it, the dishonour of the King their Master, and King James of precious memory, and the wrong done to himself in particular. Now the first that entered this combat was Francis White Bishop of Ely, who in the first place most blasphemously and with many contumelyes reproached the holy Scriptures, making nothing of their divine Authority, (as all the standers by can witness) for he revising the Defendant, said, That he had nothing in his book but Scripture, which was (as he termed it) the refuge of all Heriticks and Schismatics, openly averring withal, That the Scriptures could not be known to be the Word of God, but by the Fathers, and Saint Augustine would not have believed the Scriptures to be the Word of God, had not the Church told him so. Further he said, That the Scripture could not be known and distinguished from the Apocrypha, but by the Fathers: nor the meaning of the Scripture found out but by the Fathers, and that all the Fathers from all antiquity (which is most false, as the Defendant in a special book hath sufficiently showed) made and proved a vast difference between Bishops and Presbyters, and that there was ever a greater excellency and Authority in the Bishop then in Presbyters, and this with an unaminous consent they all agreed in till a base fellow Calvin (for so he termed that ever to be honoured Divine) risen up in an obscure corner of the world and violated and overthrew all order and authority in the Church, and would also have demolished the authority of the Magistrates. And then turning his speech to the Defendant unhumanely; he called him base fellow, brazen faced fellow, base Dunce, and said in the face of the Court, that if he could not maintain his Episcopal Authority to be jure Divino, he would sling away his Rotchet: And so concluding with those that had gone before him in his censure, he sat down in a very great fury and passion.  
After him came forth the Bishop of York, and in that numerous Assembly, proclaims, That Jesus Christ made him a Bishop, and the holy Ghost consecrated him, and that he had not his authority from the King, for Bishops were before Kings, and that Bishops held the Crowns of Kings upon their heads, and so peremptorily averring, that the Defendant ought to be knocked down with club-Law for his ignorance, assenting with the rest in their Censure, he fell asleep. In the third place the Bishop of London advanced forwards, speaking very loud and temerarious words against the holy Scriptures saying, that he had thought to have found some great matters in the Defendants book, seeing him so confident and so peremptory, but diligently reading of it, he met with nothing in it but Scripture, which, as he said was the refuge of all Schismatics and Heretics, and so according with his predecessors in their opinion and censure, he concluded his part of speech. But last of all came forth the Prelate of Canterbury, who with a frontless boldness avouched his Episcopal authority and preeminency over his brethren to be only from God, very much blaming Calvin for his factions Spirit, saying: That their Ecclesiastical Authority and the power they exercised, was from Christ Jesus, and produced Timothy and Titus to prove the same assertion, and that Bishops were before Christian Kings, and they held the Crowns of Kings upon their heads. For, no Bishop no King, and those that would have no Bishops, sought to overthrow all Government, and in his censure he jumped in all things with the rest, saving in the Fine, which (as he said) he thought too little, and therefore ought of mere conscience, as he told the other Judges, he fined the Defendant a Thousand pounds more. But he had one thing more to speak as he said, concerning the Church of Rome, and about that he resolved publicly there to declare himself, in regard the Defendant had cast Chounyes book unto him in open Court, and of the Synagogue of Rome he spoke very honourably, affirming, That she was a true Church and that she did not err in fundamental points, and all this he spoke in that public Sessions.  
All which the Defendant hath been forced to recite, because it makes very much for the justification of what he writ in his Apology, and that he had good ground greatly to blame the Prelates, aswell for these as for many other of their proceed, as afterwards this honourable Court shall well perceive: And now that the Defendant may come to the things that he is charged with the Information, as to have accused the Bishops of, in his Apology, which by the informers is termed a Libel, though it containeth nothing but a true Narration of the passages of the High-Commission Court; which he never spoke nor writ against, but only, against the abuses of the judges in it, who have turned that Court, which was of purpose appointed by the State for the suppressing of Heresy, Popery and vice, to the beating down of the Religion established by Authority, and the promotion and advancement of superstition, and the molestation and undoing of the King's faithfullest Subjects, and the dear servants of God, as daily experience teacheth us, and the whole Kingdom can witness. In the writing of which book he the Defendant thinketh himself so far from being a Delinquent, as he conceiveth he hath done good service to King, Church, and State, having in it vindicated and maintained regal Authority against the Tyranny of the Pope, discovered also the Prelates lawless usurpations with their ungratitude to the King, and cruelties against their brethren, maintained the honour likewise of the Laws of the Land and the dignity of sacred Writ, (both which they slight and make nothing of) and by innumerable testimonies of learned men, proved the assertion for which he is thus traduced and envied, to be neither novel nor heretical, but according to both the Divine Scriptures and all ancient truth, and the vetust est Bishops, and by the whole Clergy of England in King Henry the Eights days, as all the Learned and ingenuous do well perceive and know; both at home and abroad. So that if the Informers with the Prelates will make this book a libel, then let them make holy Scripture, the Laws of the Kingdom, and all the ancient records of learned Bishop's libels also: for the Defendant, in that, hath said nothing concerning the Presbytery, which is not agreeable to them all. And for the matters in special he is charged with the information, viz. That he hath causelessly enveighed against the oath ex officio, and other ancient forms of proceed in that Court, and against the Sacred Hierarchy and orders of Bishops, Priests and Deacons, preferring a Presbyterian parity before it. And that he hath falsely and scandalously defamed the witnesses produced against him, and falsely and maliciously taxed the High Commission Court itself, and the Judges therein in general, and some of them particularly and personally with cruelty and injustice, with want of wisdom and temperance, and that they are persuaders of his Majesty to bloodshed, and are upholders of idolatry, superstition, Popery and Profaneness, and further most maliciously, and falsely, affirmeth, that Canterbury, London and Ely, are disgracers and contemners of holy Scriptures, and falsely traduceth them and the rest of the Bishops for Traitors and invaders of his Majesty's Prerogative, and that in the said book there are contained divers other unlawful and scandalous passages against the established government and settled discipline of the Church of England, the Bishops and Clergy, and their proceed, which being many, and of various nature, is delivered into his Majesty's Court of Starchamber.  
To all which things that he is here charged with, the Defendant will answer with what brevity, and the best Method he can, and doubteth nothing but whatsoever he hath writ in his Apology against the Prelates and their proceeding, shall be made evidently appear to this Court to be most true. And to begin with the things laid to his charge in the last place, that he accuseth the Bishops to be disgracers and contemners of holy Scripture, to be invaders of his Majesty's prerogative, upholders of idolatry, Popery, superstition and profaneness, All which is most true, for so they are, as he hath sufficiently proved against them in that book, and doth here also add, that they have greatly dishonoured the King their Master, and King James his Father of perpetual Memory, all which he will briefly declare, and demonstrate to this noble Court. And that they are contemners and disgracers of holy Scripture, what can be more manifest? when they say that the Scriptures are the refuge of all Schismatics & Heretics, as much as if they should say, the good Laws and Statutes of a Kingdom, and the King's Edicts & Proclamations, are the cause of all disorder & wickedness! withal, what is it to be contemners and disgracers of the holy Scriptures, if this be not? to say, That they can neither be known to be the Word of God; nor distinguished from the Apocrypha and Profane Authors, nor to be understood and the meaning of them attained unto for their obscurity, but by the Fathers? If this be not to contemn Sacred Writ, than all Orthodox Writers both in ours and all reformed Churches, and King James himself, have accused the Church of Rome most falsely, whom they prove blasphemous against God, and disgracers of the Holy Scriptures, for the same assertions, as all their learned writings witness with innumerable Arguments in them for proof of the same.  
The Defendant desireth to know, what it is to profane and contemn holy Scripture, if this be not to slight and vilyfie the Authority of it, and to prefer humane authority before it, which the Bishops did blasphemously, saying, that they could not be known to be the Word of God, without the help of the Fathers, when every page and leaf of those Sacred monuments breathe a Divine Spirit, and they are called the lively Oracles, Acts 7. verse 38. as if the Scripture had lost his ancient lustre, life, and Divinity by its antiquity, and were inferior to all other things both Natural and Artificial. When notwithstanding there is such a Majesty and Splendour in the Scripture, as it dazleth the eyes of all those that look into it, with his transcendent and heavenly clarity, and brightness, the eyes of whose minds the God of this world hath not blinded, yea under the very law, when there was a veil before the eyes of men, so that they could not so clearly see into them as now Christians may, yet then such dignity and excellency was discerned in them, that at the first reading of them, men cried out, the voice of God and not of man, and tore their garments for very anguish and fear of the threats in them, and never were so ungracious and impious to say, How shall we know these books to be the Word of God? for the holy Scriptures had ever such an innate and Domestical light, beauty, and goodness in them, and carried such testimony and witness within themselves, ever able to declare themselves divine and holy, and to be the very word of the everliving God, that they needed borrow no help from without them, or fetched in humane witness for the declaring of their divinity. There was no need to send unto the Prophets or the Church, in old time, to inquire whether the Scriptures were the word of God, amongst any that were but any thing acquainted with the language of Canaan, as is manifestly evident in the 2. of the Kings 22. verse 8.10. and the 2. of the Chron. 34. verse 14, 15, 19 where it appeareth, that when the Book of the Law was found by Helchia the Priest in the house of the Lord, he knew it at the first reading of it, to be the word of God; the same did the King, they were neither of them told by the Church, or any Prophets or Fathers that it was the Book of the Law; neither did the King send unto Hulda the Prophetess to know whether it were a true and authentic Copy; all this needed not; it needed then no Godfathers and Godmothers to Christian and give it the name of the Law of God and holy Scripture, as without the which it could not have been known; there was no need of any such thing, or any humane authority for the proof of that in those times; all that were then true Israelites knew it by its own testimony to be the word of God, and shall any man now think, that the Scriptures are more obscure and dark, and harder to be discerned by their own testimony to be Divine and holy, then when they had a vail before them, and their sacred treasuries of Divine truths were muffled up in so many tips and mysteries Certainly this is not only great ingratitude to God's bounty, but very contempt and disgrace of holy Scriptures, that their most excellent self authority can have no credit amongst Christians without adventiciall assistance of vain man. Is not the witness and testimony of God greater than the testimony of man? If we receive the witness of men, the witness of God is greater, saith Saint John in his first Epistle chap. 5. vers. 9 But the Prelates affirm, the testimony of man is to be preferred before the witness of God, so that we ought not believe the Spirit witnessing, but the testimony of the Fathers: for they say, the Scriptures cannot be known without the Fathers. Christ, who was truth itself, saith in the 5. of John vers. 36. I have a greater witness than that of john, and what was that witness? His works, the witness and approbation of his Father and the Scriptures. Christ here prefers the testimony of the Scriptures before the testimony of john, which was the greatest of all the Prophets, and the Prelates prefer the testimony of the Fathers before the Scriptures, and is not this to contemn the holy Scriptures? Saint Peter in that glorious transfiguration of Christ upon the mount, heard the voice of God the Father, and notwithstanding he saith in his 2. Epistle, chap. 1. vers. 19 we have also a more sound word of prophecy. And Christ himself to reverenced the holy Scriptures, that he seemeth to prefer Moses his words before his own, saying, if ye believe not his writings, how shall ye believe my words? And in the person of Abraham, when Dives desired one might be sent to his Father's house, to warn his brethren of the danger of torment that he was in, Christ saith, they have Moses and the Prophets, let them hear them: and he said, nay Father Abraham, but if one went unto them from the dead, they will repent: and he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead. By all which testimonies of sacred Writ it is evident, that if the Scripture of itself cannot prevail with men, that then there is little hope that very miracles will do them any good, for the begetting of faith in them, or bringing of them to the truth, much less the Fathers; and this by Christ's own words is confirmed unto us: yet the Prelates nevertheless, esteem of the Father's authority, more than of the sacred Scriptures. But can any man that hath but the name of a Christian think, that those that will not be moved by the Majesty and authority of the Scriptures, speaking in the Name of the Lord of hosts, that the authority of the Fathers will prevail with them, who are not to be believed, but as they speak out of the holy Scriptures, and by their divine authority? Christ denies it, and therefore we are rather to believe that, than the fantasies and impious grolleries of a few ungodly men. Is not the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of his own and self sufficiency so able to declare its own mind and meaning, that it hath no need of the Father's help? Without doubt, unless profane mouths will make it a pack of nonsense. Truly one would think that very reason might be able to convince these wretched wranglers, if they had not hardened themselves, to fight against the truth, yea, and set themselves to resist the holy Spirit of God; for if we look upon very nature, art and reason, they would convince us: for there is no natural thing but will prove and show itself what it is, and declare its own nature; as the Sun, Moon and Stars declare their own nature, and tell what they are to every beholder of them; fire by itself, and of its own nature and essence is known what it is, earth and water do the same: and the same may be said of gold & silver, and all other metals, they are able to witness for themselves what they are, and to distinguish their own natures from each others to any rational man. Again, All Artificial things are known what they are by their proper forms, and so are discriminated the one from the other, every one of them carrying a sufficient indication of itself. yea, all humane writings show from whence they come, by the spirit they writ with, and do show, whether the Authors and Writers of them be learned or unlearned, or be men in authority and place or not, and there needs no Commentaries upon them to tell whose they are.  
The Proclamations and Edicts of Kings and Princes do sufficiently without either marginal Notes or Annotations declare of themselves, that they come from Imperial authority; and the Majesty and the Dignity of their phrase and expression do proclaim to all men that the Authors of them are sacred persons, and he that should call them in question without a Council or Parliament, or the Fathers and Judges of the Laws authority, would be thought no loyal Subject, and not worthy to live, and that deservedly: for the very manner of their penning and writing do ever convince the readers both of the Dignity of their matter, and of the excellency of the personages that set them forth. And shall any in this age of light, be found so darkened in his judgement, as to think the Word of God inferior to all natural, artificial and humane things? Yet so it is, to the infinite dishonour of our great God blessed for ever.  
Truly, besides the sparkles of Divinity, and the Spirit of God illuminating in the Scriptures which writ them; the excellency and goodness of their object and matter, the purity, the perfection, the antiquity, the universal consent and agreement of them, the Majesty, and simplicity of the languages and speech they are writ in, the conviction that is in them of wicked and rebellious consciences, beating down and humbling the strongest spirits, the certain event of things foretold in them, the integrity of the Writers, being fare from all fraud and guile, setting down their own infirmities, and the weaknesses of their families, which humane reason would never have done, the preservation of these holy Scriptures in all ages from the fury of the persecuters, and out of the hands of those that studied to destroy them, the constancy of the Martyrs always that believed and kept them, and the fearful and tragical ends of such as were enemies of them. These the Defendant saith, and many more reasons there are to prove the Scriptures to be the word of the everliving God by themselves, without any authority of Fathers. But yet one reason more, the Defendant thought fit to add, before he returneth again to the holy Scriptures own authority; which is sufficiently able to declare it to be the Word of God. And that is this, All things that are men's own, whether Counsels, Laws, Ordinances, Inventions, Polities or Projects, Orders of Government, etc. they are agreeable ever to the corrupt nature of man, or else to carnal reason, and men commonly hug their own devices. Now if the Religion that is set down in holy Scriptures, or the Scriptures themselves, had ever been the fiction and excogitations of men's brains, as some profane and Atheistical men think, who suppose and say, that Religion was by Policy invented to keep men in awe, than the Defendant saith, that all men would willingly and without reluctation have embraced and received them, & given ever them admittance and free entertainment: for the world ever loveth his own. Now it is notoriously known, that no carnal men either love the Scriptures or regard them; nay it hath been always the endeavour, and the greatest plot and conspiracy of wicked and ungodly men, and the adversaries of the truth, either totally to extinguish them, or to vilify their authority, as King James, of renowned memory, in his Apology to all Christian Princes, sufficiently declareth, discovering therein, the Pope's double diligence in that business. So that were there no other reason but this alone, it were of conviction enough to prove the holy Scripture to be the Word of God, because it so much opposeth impiety, wickedness, cruelty, unrighteous dealing, errors and darkness, which carnal and sensual men love more than light. And whereas the Prelates with the Papists produce the authority of the Fathers for the maintaining of what they speak, and in Court alleged that of Augustine, Where he saith, that he would not have believed the Scripture; if the Church had not told him it was the Scripture. The Defendant for his part is sorry to see such a profane Sympathy between the Prelates and Papists in these things, who deal with true Christians as the Gibeonites dealt with the Israelites in the 9 of judges, who pretended they were Ambassadors, and took old sacks upon their asses, and old tattered bottles, and clouted shoes, and ragged clothes, and pretended they came from a far Country, and so the Israelites not taking counsel of the Lord were cozened, and deluded by them: Even so the Papists and Prelates under pretence of the ancient Writers, and with their old shoes & mouldy bread of uncouth antiquity, rob us of the truth, and take away from us the bread and staff of life, by which we should safely, and comfortably walk to heaven and happiness; and under the pretence of the Fathers and their authority, they abuse and deceive the simple. But in this cause Augustine is not very useful unto them: for his authority in this, so weighty a matter, is to rational men of no great validity: for the Defendant demands of any, that hath but the grace of understanding, that if Augustine would never have believed that there had been a God, without the Church had told him so, must his infidelity make others Atheists also? This will not be thought good reason amongst the learned; for than one man's imperfections should be a rule for multitudes to go to hell, and unbelief should be a virtue. And yet it is not altogether denied, but that the persuasion and report of men may be a motive to stir up men many times to the hearing and perusal of a thing, which of itself doth not always beget saith, or but very little, as daily experience teacheth us, but the thing itself seen or heard, is that that worketh & effecteth it, and makes their faith so firm and steadfast, that although the same parties should a thousand times after deny that to be so, yet they to the death would persevere in that true belief. As for example, we see in the people of Samaria that were by the woman's persuasion brought out to see Christ, and in some small measure believed in him, from her relation, that he was the Messiah, yet when then they had talked with him themselves, they openly affirmed that then they believed not, because the woman had told them, but from more excellent reasons and grounds, that they themselves had heard him. And should the Samaritan woman a thousand times after that, have denied that he had been the Messiah, they would never have been removed from their faith in Christ for all that.  
The same may be said of Nathaniel, in the first of John; to whom Philip said, That he had found him of whom Moses spoke in the Law and the Prophets, Jesus of Nazareth; and Nathaniel said unto him, Can there any good thing come out of Nazareth? Philip said, Come and see. Jesus saw Nathaniel coming unto him, and saith to him, Behold an Israelite indeed in whom is no guile. Nathaniel said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wert under the Figtree, I saw thee. Nathaniel answereth, and saith unto him, Rabbi, Thou art the Son of God, thou art the King of Israel. And howsoever Philip here was an occasion of bringing Nathaniel to Christ, yet the sight of Christ and his Miracles were the things only, that begat true faith in him, and such a faith as all the Philips in the world could never after have removed him from it again. And so it was with Augustine perhaps, that being a learned Infidel, or little better, a Man●●nee, through the persuasions of learned Christians, he came to look in the Word of God, as all faith cometh by hearing; but doth it therefore follow, that that was only the cause of his faith, and perseverance in it? or if the Church had not told him so, these had been no other means for him to come to the knowledge of the Scripture, this doth not necessarily follow. But were it granted, that had not the Church told Augustine which was the Scripture and the Word of God, that he had then never believed it to be the Word, must this conclusion of necessity be gathered from thence, That all men must be like Augustine in this, or that the authority of men is greater and above the Scripture? All these are poor and lame consequences, and not beseeming the worthy Fathers of the Church in open Court to publish, to the infinite dishonour of holy Scripture, and advancing humane authority above it, which indeed is meet blasphemy against the holy Word of God. For would not every man accuse one of folly, if another being a stranger, and never seeing the King, and meeting him in a journey, with all his Nobles, richly clad, as it beseemeth noble Peers so to be, for the honour of their Master, and the Majesty of his Court, and in this company where there are so many brave personages, and all so excellently apparelled, and he not knowing which was the King; should ask some of his retinue, or some Courtier, which of those were the King? Now doth follow, because at that time, the man should not have known the King without this information from some of the attendants, that the King could not other way have been known unto him, or that Kings could be known no other ways but by such informations? No rational creatures will so conclude: at that time he in part believed from the Courtier's relation that it was the King, but after that he seethe the King in his Court or upon his throne with his Crown upon his head, and with all his State and Magnificence, and his Nobles in their service; with the reverence that is yielded unto him, than he believeth no longer, because the Servant told him that it was the King, but because by his own reason he is evinced of it, knowing that such attendance and such a guard, and so great pomp, dignity, and State belongeth to none but Kings. And it would be thought not madness only but treason, to say, if one had not told him that it was the King, otherwise the King could not be known, or that he that told him, was greater than the King, or his Authority greater.  
The same may be said of the Holy and ever blessed Word of God, that it is a great madness and impiety to conclude, That the Holy Scripture cannot be known to be the Word of God without the Authority of the Fathers, or Church, or that the Authority of either is greater than the Scriptures; which to affirm is without doubt blasphemy in a High degree against Almighty God, and his blessed revealed will, and able to provoke his indignation upon us, because it is an error against the very light of nature, art and reason, and the apparent Words of the Scripture: where the Word of God is called the immortal seed, 1. Peter chap. 1. verse 23. which liveth and abideth for ever: Now all seed by its inward virtue sprouteth into a blade and is by itself and his own fruits known to be what it is: So is the Scripture of itself known to be the Word of God, and as Paul saith in the 1. of the Corinthians chapter 2. verse 4. the Word of God is in the demonstration of the Spirit and in power, and maketh the hearts of the believers burn within them, as it did to those, that went with Christ to Emmaus, Luke the 24. verse 32. and as the Apostle saith in the first to the Thessalonians the 2. chapter verse 3. that they received the Word of God not as the word of man, but (as it is in the truth) the Word of God which effectually worketh in those that believe: and in the 4. of the Hebrews the 12. Paul saith, that the word of God is quick and powerful and sharper than a two edged Sword, piercing even to the dividing asunder the soul and Spirit, and of the reins and marrow, and is a discerner of the thoughts and intents of the heart. So that by these testimonies and thousands more that might be produced, it is sufficiently evident, that the Scriptures of themselves are declaratory, and by their own native and inbred splendour do conciliate Authority, and credit to themselves; neither have they any need of help from man or the Father's Authority to prove them the word of God. For before there were any Fathers the Scriptures had their Authority, and were known to be Divine. Neither did the Fathers or Church make them Authentic or the Word of God, no more than a Pillar maketh a Proclamation to be the Kings will and pleasure, because it stands upon it, but the Church or Fathers declared them so to be, neither doth or can the very Synagogue of Rome deny this.  
How impious then and blasphemous are the Prelates, that they dare thus vilify the holy Scriptures, and make their authority nothing? And can any man of judgement see any reason, why one should believe the Father's more than the Scriptures? Or why one should believe that these are the works of Augustine or Ambrose, and should doubt that this is the Gospel of Luke, John, or that these are the Epistles of Paul? Of these things the Defendant for his part can see no reason. Neither can there any solid reason be yielded why one should believe the Father's more than the Scriptures themselves; when the Fathers are not to be credited, but as they accord with Scripture, as the very Popish Canons and Papists themselves acknowledge; for in the Canon Law thus speaks the Pope, Patrum quantalibet doctrina & sanctitate pollentium Scripta, ex Canonivis & sacris consideranda, nec cum cred●ndi necessitate sed cum judicandi libertate legenda sunt. Neither is Baronius his opinion other, concerning the authority of the Fathers, as at large may be seen in his Annals ann. 34. Sect. 213. and ann. 44 Sect. 42. And for Bellarmine, he is of the same mind in his 2. Book concerning Counsels, in the 12. chapter, in these words, Sacra Scripta Patrum non sunt regulae, nec habent autoritate obligandi. And when the very adversaries do thus fully express themselves, that whatsoever authority is in the Father's Books and writings it is only as they harmonise and accord with the Scripture, shall any man than think or suppose, that there should yet be more authority in the writings of the Fathers, or in the Decrees of Counsels then there is in the holy Scriptures, from whence as the fountain, those streams do issue? very reason will confound the fatuity of this devilish doctrine; for the streams and brooks are never so pure nor good as the fountain; for it is ever the fountain that gives authority of goodness, and the name of excellency to the little sucking rivers, as men know: and they commend the waters ever from the fountain they come, so that the Spring hath ever the precedency and is of greatest Authority, and without all controversy, as it overthroweth all reason, so it is exceedingly impious against our great God the fountain of all good and the giver of every good and perfect gift, and they that shall speak so contumeliously as the Bishops do of these Fountains of living waters the holy Scriptures is they did, the Defendant will ever maintain they are contemners and despisers of the Holy Scriptures, and in this opinion he will live and die.  
Neither did they less offend in saying, that the Scriptures could not be known from the Apocrypha, without the help and authority of the Fathers: which point also the Defendant desireth this honourable Court to hear a little discussed, it being a thing of so high nature, concerning not only the glory of God, but the good of every man's soul, the peace of the Church, and the tranquillity of the whole Kingdom. And therefore he humbly craveth favour that he may agitate it here a little: for the further Demonstration of the justness of his accusation he chargeth the Prelates with. viz: that they are disgracers and contemners of the holy Scriptures. They say, that the Scriptures cannot be distinguished from the Apocrypha, but by the Fathers: which assertion is against sense and reason itself, and too impious for Prelates to speak: Is not this an essential property of the Scriptures of the old Testament, that they were written in the Hebrew tongue, and that they did give witness of Christ, and received Authority from him, and that they were put into the hands and keeping of the elect and chosen people of God as a Treasury?  
Now the Apocrypha had none of all this honour, Neither did ever the Jews account of them as Scripture, yea to this day they reject them, Neither for these reasons only are they distinguished from the Apocrypha, but for many others, the divinity, purity, sublimity appears in the Canonical Scriptures; the futility, folly and falsity in the Apocrypha are too too manifest: and is there any man so stupid and blockish, to think that this age wherein we live, cannot distinguish or discern gold from lead, without the Authority of the Fathers? There is a vaster difference between the Apocrypha and the Canonical Scriptures, then is between gold and lead. Every man's reason will tell him an apparent difference between brass and beans. But if any be desirous of Authority to distinguish them, will not Christ's and the Apostles suffice? The very Papists that have not abjured all honesty and goodness, do freely acknowledge and confess, that those only are Canonical Scriptures, which the Apostles did either write or approve of. But they did never approve of the Apocrypha. The Canonical Scriptures of the old Testament, did in shadows and figures set forth that which the new Testament clearly speaks. They did adumbrate, the new Testament expresseth in lively colours one and the same thing. They consent one with another, and yield each other mutual aid and help. Now the Apocrypha do neither foretell the new, nor are by their authority and approbation illustrated and declared. Christ commends Moses, the Prophets, and the Psalms, as books without all exception, Luke 24. and grounds his doctrine upon them, but never honours nor graceth the Apocrypha with his commendations or witness. How then can the Prelates without great contumely unto the sacred Scriptures say they cannot be distinguished and known from the Apocrypha but by the Fathers, especially after the judgement of Christ himself is given and hath passed upon the Scriptures, for the authorising of them to be the word and will of God? The Fathers as the learned acknowledge, were for their times many of them worthy of honour, but yet they were subject not to a few errors, and often agreed not with themselves, and are ever at variance with others, and have been indeed the original and cause of almost all the controversies with which the Churches are now tormented. And therefore to conclude this point, the Defendant saith, that the Prelates are disgracers and contemners of holy Scripture, when against so much light of reason and Divine authority, they say they cannot be distinguished and known from the Apocrypha but by the Fathers. Neither is the third Thesis and Position freer from impudence and outrage against the Scriptures, than the two former. In that they say the meaning of the Scripture could not be known, but by the Fathers. For in this they do as much as plainly affirm, there is an other way to heaven, then by the Scriptures: which, if it be not a contemning and disgracing of holy Scripture, than there never was any. Nay, if it be not blasphemy the Defendant knoweth not what blasphemy is ●and therefore all those that desire salvation and to go to heaven, must come to the School of the Fathers, and not to the Doctrine of the Scriptures. And how then will the poor people do, to be saved, that never knew what a Father was? Nay, how did all those go to heaven that died before the Fathers? For the Prelates say that the meaning of the Scripture cannot be known without the Fathers, and without the knowledge of the Scripture there is no salvation. It is most manifest by these expressions of the Prelates, that they with their untempered mortar would put out the light of the Scriptures, and make them not only inferior to all men's writings, but a very pack of Nonsense, for wheresoever there is any sense, there can something be gathered out of it, especially if it be so large a Book. And howsoever there be many depths in Scripture, there is also great perspicuity: so that according to the ancient saying, as an Elephant may swim, a lamb may wade there also. But if it should be so as the Prelates say, that without the authority and interpretation of the Fathers, the meaning of them could not be known and found out: then the Defendant affirmeth, they should be inferior to all other writings, yea to every Letter and Epistle that men pen with understanding; for they ever carry their own sense end meaning along with them, or to what end are they otherwise writ? If the letter that discovered the gunpowder Treason had not had a match and light of understanding in it, that Popish plot had never been discovered, till by its cruel flames it had declared itself, and by the funeral of the whole Kingdom had been made known, and left those that survived and lived in perpetual mourning. If every Letter writing and book than that is penned with judgement carry its own sense and meaning in it, and the books for which the Defendant is now questioned, and if all Proclamations, Letters and Edicts of Princes are easily to be understood, and carry their own interpretation with them so that none after their publication may pretend ignorance; dare any man be so bold and adaciou as to say that the Letters and Proclamations of the King of heaven an God of the whole world cannot be understood? when notwithstanding David saith they give light and understanding to the simple, and that by reading and meditating in the Law and Testimonies of the Lord, he grew wiser than his Teachers; and Paul, that Timothy knew the Scriptures from his youth, 2. Tim. chap. 3 verse 13. and notwithstanding all this, dare the Prelates affirm, that the meaning of this Scripture cannot be known without the interpretation of the Fathers? We have great cause to praise and bless God that hath so graciously afforded us better Masters to be taught by. It is good ever therefore to listen unto them. Let us hear now than what the Prophets, Christ and his Apostles have taught us concerning this weighty matter, and of so great consequence: and let us follow their example and instruction, which lead us into all truth: and not to listen to the contemners of holy Scripture. They send those that are studious of the ways to heaven, to the Law and to the Testimonies, Esai. 8. to Moses, the Prophets and the Scriptures, not to the Traditions of the Elders, and custom of Antiquity. And they that bring any other doctrine are not to be listened unto, neither may we bid them God speed. The Word of the Lord is the way, light and lantern to our Feet, which send forth sufficiently the beams of truth, and shines so clearly of itself as it may be both known, proved, expounded, and unfolden by its own brightness. They do as it were lend lustre unto the Sun from a smoking snuff, that from the mist of the Fathers would bring light unto the Scriptures. God is the Author of the Scriptures, who is the original and fountain of all light, and in whom there is no darkness. For the Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. 2. Peter chapter 1. verse 21. We have also a more sure word of Prophecy, saith the same Apostle, whereunto you do well, that you take heed as unto a light that shineth in a dark place, verse 19 So that the Scriptures were of purpose penned by holy men, inspired by God himself, for a direction and light to the Saints, to be guided by, and so they are termed by the holy Ghost. So that as Peter said unto Christ in the sixth of john when he asked his twelve Disciples, if they also would go away, To whom shall we go, saith he? Thou hast the Words of eternal life. Even so we may truly say, whither shall we go for light and direction to get to heaven, but to the Holy Scriptures, for they have the Words of eternal life in them? and this saith Christ and his Apostles; and yet notwithstanding all this excellent light, that shineth in the Scripture, the Prelates everre, they are but blind guides, and prefer humane darkness before the splendour of these sacred Oracles the Scriptures, and say, without the interpretation of the Fathers they cannot be known; which is unsupportable blasphemy; and as much as to tell the everliving God, and truth itself, he lies. It is most veritable, that they see not the light of the Scripture, the eyes of whose minds are blinded; neither do they see the light of the Sun, whose eyes are plucked out. If our Gospel be hid, saith Saint Paul, it is hid to them that are lost, in whom the god of this world hath blinded their minds, that is, in Infidels, lest the light of the glorious Gospel of Christ which is the image of God, should shine upon them, 2 Corinth. chap. 4. verse 3, 4. every one knoweth the voice of that man with whom he is acquainted, as soon as the sound of it cometh to his ears: and shall we not know the voice of God so clearly and perspicuously speaking unto us in the Scriptures? Those that are taught of God, know it, the true worshippers of him know and understand it, those that have any familiar commerce with heaven, and in heavenly things: But worldly men and those that are given to the love of the same, and are careless of heaven and happiness, they understand not the divine language, nor heavenly voice: Can any hear the voice of God, and not assent unto it without the aid and authority of the Fathers: What a contumely is this to holy Scripture! Shall God have less authority and credit among men than the Fathers? Shall we not believe God speaking unto us, and shall we believe the Fathers? Shall we not give credit to God's Word, and shall we believe men? Let the dishonour of so great a contumacy against God be fare from Christian obedience! Truly, the Father's being conscious of their own imbecility and weakness, never thought themselves worthy of so great dignity as to suppose that any honour came unto the Scriptures from their Interpretations and Expositions, who in their Writings frequently exhort their Readers not to listen what they say, but what the Scriptures of the Prophets and Apostles speak in them, and no farther to receive their authority and doctrine, than it is grounded upon the holy Scriptures, and expressions to this purpose, the Defendant saith, he could accumulate infinite out of the Fathers, which for brevity he omitteth, fearing to be over tedious, though it be a matter of greatest importance.  
Such was the modesty of the Fathers, fearing to be wise above that which was written, ever-making the holy Scripture the rule and measure to be guided by. And in this moderation the Fathers imitated Christ, the Prophets and Apostles, who ever fetch the proof and testimony of their Doctrine from the Scriptures, and not as now the Prelates do, preposterously bringing authority to the Scriptures from the interpretation of the Fathers, according to their own sense. To the Law and to the Prophets, saith Esay chapter 8. verse 20. whosoever speaketh not according to that, hath no light in him. And josua that great Commander, is enjoined by God to order and govern himself and the people and the whole Commonwealth according to the rule of the Scripture, josua chapter 1. verse 7, 8. Only be thou strong, and very courageous, that thou mayest observe to do according to all the Law which Moses my servant commanded thee, turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This Book of the Law shall not go out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for than thou shalt make thy way prosperous, and then thou shalt have good success. And in the 23. chapter, verse 6. he saith: Be ye therefore very courageous to keep and to do all that is written in the Book of the Law of Moses, that you turn not aside therefrom, to the right hand nor to the left. And Christ himself our great Master saith, john 5. verse 38. Search the Scriptures, for in them ye think to have eternal life, and they testify of me. And in the third of the Acts, verse 22, 23. Saint Peter brings all men unto Christ to be taught by him, not in somethings only, but that Prophet must be heard in all things, and no other in God's matters must be listened unto, the words are these: For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you, of your brethren, like unto me, him shall you hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people. And in the 12. of john, verse 48. our Saviour saith: He that rejecteth me, and receiveth not my Words, hath one that judgeth him: the Word that I have spoke, the same shall judge him in the last day. And therefore doth it not stand with all good reason that we should guide and square our lives and actions by that word and rule only, by which we shall at the last day be judged? Paul in the 2. of the Rom. verse 16. saith, That the secrets of men's hearts shall at that day be judged according to his Gospel, and shall not all our doctrines yea and our whole Religion be squared and regulated by the same? all good reason would dictate so. They have Moses and the Prophets saith Abraham, let them hear him, saith he, Luke 16. verse. 29. We have Christ and his Apostles, we are only to hear them in all things, not the Fathers, not the traditions of the Elders, not the use and customs of former ages, if they descent from the holy Scriptures and written word of God. For the great doctor of his Church, telleth the Saducees, saying, Ye err, not knowing the Scriptures, Matth. 12. verse 24. and indeed from the ignorance of the Scriptures cometh all error, they that follow the Scripture for their guide, can never stray or straggle from the right way, neither have they need to borrow the candle of the Fathers to be directed by, so long as the glorious Sun of the word shineth so clearly, and it was the eternal praise and commendations of the more Noble Bereans that they did daily search the Scriptures whether the things the Apostles taught, were so or no. Acts 17. verse 11. and Paul is greatly honoured with this applause in the 26. of the Acts verse 22. that he taught no other things, than those which the Prophets and Moses did say should come to pass. And so Christ taught his Apostles, Luke 24. that all things ought to be fulfilled concerning him, which were writ in Moses, the Prophets and the Psalms.  
So that the Scriptures alone are the Foundation of all our religion; and to say that the meaning of the Scriptures cannot be known without the Fathers, is an unsufferable wickedness done unto that holy book, and an infinite contempt and disgrace of it, to say it hath need of the aid of man to support it; Christ vanquished the Devil by the Scriptures Matth. 4. drove away the Saduces Matth. 22. and Saint james, by the Scriptures put an end unto the great controversy of the Churches at Jerusalem, and set the Churches of the Gentiles free for ever from all Ceremonies whatsoever, but those God himself had appointed, Acts 15. and only by the Scriptures did Paul resolve all questions. So that according to Gods own instruction and direction which must ever be obeyed and listened unto, the Scriptures only and solely must be the Judge, Law, Square and Rule of all our Religion, Words and actions. Not the authority of the Fathers, not the traditions of men, not the practice and custom of the ancient, and the name of Antiquity. For they that shall prefer those things before the Word of God, or at least affirm that these holy Oracles & divine Records cannot be understood without the Fathers, do not only blasphemously disgrace and contemn the holy Scriptures, but neglect the great Prophet, whom we ought to hear in all things, so that listening unto the voice of men before the words of this great Prophet, and accusing the Scriptures of obscurity, and saying they are the refuge of all schismatics and Heretics, is great impiety against God, and most injurious to the holy Scriptures. All which the Prelates being so highly guilty of, the Defendant will never be afraid to charge them with it, that they are disgracers and contemners of holy Scripture: withal, that they are very ungrateful to the King their Master, and invaders of his Prerogative Royal; all which he shall make also evidently appear to this honourable Court, and how unworthily, yea profanely they have abused not only the King their now Sovereign, but his Most excellent Father of pious memory. And that they are invaders of his Prerogative it is most certain, not only by the Statutes and Laws of the Kingdom, but by this very information. For by the Laws and Statutes specified before with many others, it in solemnly enacted, That whatsoever Authority is here exercised under the King, in his Dominions, whether it be Spiritual or Temporal, whether by Archbishops, Bishops or any other Ecclesiastical men, it is merely in, by, and from the King, and so ought to be acknowledged; and that all jurisdictions, superiorities, all privileges and preeminencies spiritual and Ecclesicall, are annexed unto the Imperial Crown, and so to be acknowledged. And whosoever doth not acknowledge, that all jurisdicton and Authority both Spiritual and Temporal is derived and doth flow immediately from the King's Majesty as Supreme head under Christ in these Churches and in his Kingdoms, as the Statutes declare at large, is ipso facto in a praemunire and under his Majesty's high displeasure. For it is the Prerogative of Princes, and the privilege that only agrees to Kings and Potentates to be absolute in their Dominions, and that all other jurisdictions and superiorityes exercised by any other in their Kingdoms, are derived from them, and that of themselves they have none, but as from the Kings. So that it is arbitrary and in the Prince's power to have or not to have such jurisdictions and preeminencies under them: And that they may abdicate or annihilate them when they please. And whosoever shall deny this, or claim any right of Government to themselves in Princes Dominions jure Divino, are Delinquents against their Kings and Masters: and by our Laws and Statutes they are proclaimed enemies of the King and his Prerogative Royal, and that is true, the mouth of the Law hath spoke it. And therefore the Defendants book cannot be called a Libel, without the Laws first be proclaimed such: for the Laws say, That all such persons as shall challenge any Authority to themselves in his Majesty's Dominions but from the King, are Delinquents against his Majesty, and invaders of his prerogative Royal, and his Highness' enemies, and so they are. Now that the Prelates are such, they sufficiently declared it in the censure of the Defendant. For he reading the Statutes at the Bar, they notwithstanding affirmed, that they had not their Authority and jurisdiction from the King, but that Jesus Christ made them Bishops, and bestowed their Authority upon them, and that they were jure Divino; and that they were before Christian Kings, and held the Crowns of Kings upon their heads; for no Bishop, no King, and all this in a public Court of Judicature and in a most crowded assembly: So that it seemeth the King is beholding to them, and not they to his Majesty. And if this be not to invade the Prerogative, and to be enemies of it, and to be ungrateful unto his Highness, the Defendant knoweth not what it is to be enemies of the prerogative. The Laws say it; and therefore if the Defendant hath erred, the Laws have brought him into this error. Neither did the Prelates own words at the Bar, only, declare their disloyalty to the King, and their independency on him, but this very information which comes from the Prelates in the name of the Attorney General, sufficiently demonstrates it. For in it, the Defendant is accused as guilty of a great crime for writing against the Hierarchy, and preferring a Presbyterian parity before the Sacred Orders of Bishops, Priests and Deacons. What the Defendant hath writ and the occasion of it concerning the Presbytery, the honourable Court hath been informed in part, and withal, if so writing be libellous, and the Defendant have erred in it, the Holy Scripture is also libellous, which were impiety to think, and hath been the cause of it, from which he varied nothing at all in that discourse: and further, the Defendant resolveth to live and die in that error concerning the parity of Ministers and Presbyters, which he is ready to prove and make good against all the host of Prelates, Doctors, Proctors, Commissaries, Officials, and Surrogats this day living.  
But the thing that the Defendant desireth the honourable Court to take notice of, is, the contumacy of the Prelates: for they call their Hierarchy, and the Orders of their Bishops, Priests and Deacons, Sacred: which, if it be granted, and so be indeed, than the Prelates are from God, and not from the King, of whom they have no dependence: For, speaking of the King, we say, His Sacred Majesty, because God himself hath appointed him over us; for by me, saith God; Kings reign: and all Authority is from God: and Kings are called Gods, so that Kings are Sacred Persons. But that the Hierarchy should be sacred, and that there should be a holy Principality of Pastors and Ministers, the prime and foreman of which should have the Keys of Heaven, Earth, and Hell, and that he should dispose of Kingdoms and Empires, and make the greatest Potentates and Rulers his Subjects and Vassals, and should have his domineering servants under him in all Commonwealths, and Princes Courts, to pry into their Royal proceed, to their revenues, riches and treasuries, to know their powers, their allies and confederates, and be Counsellors of their most secret admission, and should have an authority and jurisdiction independent over their Subjects, and Laws, and Canons of their own making to rule by, and by them to persecute and undo them at pleasure, in the number of which are Cardinals, Patriarches, Prime-mates, Metropolitans, Arch-Bishops, Bishops, Deans, and innumerable such like vermin, a member of which monstrous body our Hierarchy is, the Defendant saith this is not known in Sacred Writ, nor never came from God, but rather from the Pope and the Devil, Diabolus cacavit illos. Yea the Word of God is absolutely against it. And that our Arch-Bishops, Prime-mates, and Metropolitans, are members of that body, let not only our Martyr's writings and speeches, and Henry Stubbridge his exhortary Epistle, but even Mason's book be looked into, concerning the Succession of Bishops, and it will be found. That he derives their Pedigree from Rome, and so doth Pocklington in his Sunday no Sabbath, wherein he saith, that our Prelates are lineally descended from Saint Peter's Chair at Rome, they being therefore a branch of that Synagogue and standing by the same authority the Pope pretends to stand, which is, as they all challenge, jure Divino, they are enemies to the King, and invaders of his prerogative, and so they are justly guilty of all those crimes they accuse the Pope of, and as great enemies of God as he is, all which the Defendant hath sufficiently proved in his Apology. For they challenge their Authority jure Divino, and say, That Jesus Christ made them Bishops, and the holy Ghost consecrated them, and that they were before Kings, and held the Crowns of Kings upon their heads, and the Pope says no more.  
They call also their Hierarchy Sacred; The Pope doth no more; and for the erecting of this Sacred Hierarchy, Emperors and Kings must be thrust down, and made vassals of, and all Kingdoms that are under their jurisdiction, made slaves to it, and all those stinking slavelings that depend upon it, as the whole Christian world by woeful experience daily findeth. But this same term of Sacred Hierarchy, and Sacred orders of Prelates, ought here a little to be discussed.  
That which is Sacred, is from God. But the Hierarchy is not from God. Ergo, it is not Sacred. For the minor it is evident that which God hath peremptorily forbid to his Ministers and Servants, and is an enemy to, that is not of God and by his institution: but he hath forbid Lordly dominion to all the Ministers of the Gospel, saying, The Princes of the Gentiles bear rule over them, but it shall not be so among you, you shall not Lord it over your Brethren: Ergo, the Hierarchy is not of God but of the Devil, that is the cause of all disorder and ignorance. For God forbade his Apostles, and in them all Ministers to be Lords over one another, and set his own example before them of service, and commanded them to imitate him, and to be humble and meek, and told them plainly, That the office of Principality and dominion belonged unto Kings and Princes; and that their employments consisted in their obedience to Kings, in praying for them, that they might live in all godly peace under them, and that they should diligently feed the flock of Jesus Christ, committed to their charge, in season and out of season, as they love him, and will answer it at his last appearing; and this was all the business that Christ's ministers and Servants were to be taken up in, they were not to be entangled with the things and affairs of this life, not to be encumbered with worldly matters, they have special commands and precedents to the contrary, and their charge and duty assigned unto them, from which station they must not go, which is only to feed the flock with all care and diligence with the sincere milk of the Word, to preach unto them day and night, and to go before them in godly and holy example, and to neglect this, and to be taken up with domination, and overruling their brethren, and beating their fellow servants, is to be Rebels against Christ, and to usurp that which belongeth not unto them, and which they ought not to meddle with: and therefore when the Prelates do not only eat up and devour this forbidden fruit, but challenge a right unto it from God himself, and say they have no depencie from the King, the Defendant maintaineth, that it is intolerable arrogancy against God and the King, and by which they are Delinquents in an elevated degree of contumacy against them both. What an horrible impudency is this in the Prelates, or any Subject that vindicates their quarrel, that they dare call the Hierarchy sacred, especially, when they derive it from Rome? Whom King JAMES of Famous memory calls Babylon, and the Pope Antichrist, and can any man think, that those that are lineally descended from Babylon, and Antichrist (that great enemy of Christ, his Kingdom and Members) can be Holy and Sacred?  
Certainly, if the fountain be not holy, the streams cannot be holy; Yea King james is very large in that his Book to all Christian Princes, in discovering the impiety of the Hierarchy of Rome, and proves the Pope to be that man of Sin, and all the Prelates of that Sea, to be the Frogs that came out of the bottomless pit. For the Nature of Frogs (they being Amphibia) is to live upon the Earth, and in the water. Now King james saith, That the Prelates are the Frogs; for they seem to be Church men and are ever meddling in States affairs, creeping out of their stinking gutters, and are such mighty busy bodies in other men's matters, as they trouble all the Nations and Kingdoms where they dwell, and enslave them all. So that if the Hierarchy be sacred, and the Prelates be the chief members of it, than they are a generation of sacred frogs, the holiness notwithstanding of the which is such as few men's impiety is greater or more dangerous to Church and State, and their usurpation upon both authorities deserving severely to be punished, especially for that they so abuse his sacred Majesty's authority in oppressing his poor subjects, and trampling upon his Prerogative; so that to any eye of understanding it may sufficiently appear by that the Defendant hath said, that the Prelates are not only contemners and disgracers of holy Scripture; but also invaders of the King's Prerogative Royal, and enemies of his Imperial Dignity.  
It yet remains to prove also, that they have farther dishonoured the King their Master, and King James of famous memory, yea, our most holy Religion and Profession, and all this in the Defendants Censure. For what any one of the Prelates did, all the other assented to, they being one Body, and it was the action of them all, though acted in the person of the Prelate of Canterbury, which was this, to magnify the Church of Rome, and defend the purity of her Doctrine, affirming openly, that she never erred in fundamental points, and was a true Church; as much, as to proclaim the King and all his Subjects schismatics and Heretics, and that, by the mouth of the Prelate of Canterbury: which the Defendant saith, is not only injurious to the King their Master, but to King james of famous memory, his renowned Father, with whom for piety and learning all the Prelates together are not to be named the same year his Royal excrements are mentioned. King james that glorious and learned Prince in his Apology to all Christian Princes and States, proves the Pope of Rome to be Antichrist, and the man of Sin, by many unanswerable Arguments.  
He proves likewise the Church of Rome to be the Whore of Babylon for her abominations; Spiritual Sodom for her filthiness and uncleanness. Spiritual Egypt for her enslaving the Saints and Servants of God, and all this he evinceth by irrefragable authority, and thus taught he the whole world, his Royal Son, and all his subjects; and persuaded all Christian Princes, to come out of Babylon, and to shake off the yoke of the Pope. And in this faith he lived and died. And this faith is King Charles his Son, and our gracious Sovereign, now Defender of, and all this is Orthodox Doctrine, which our King did preach unto us, and our Royal King now professeth; and which all his Loyal Subjects to God and his Majesty will seal with their bloods. This heroical King notwithstanding, and his divine Doctrine is stamped under foot by the Prelates, to the infinite dishonour of our most pious and element Prince, the eternal disgrace of his most incomparable Father, and the discredit indeed of the whole Church and Kingdom, if not endangering the same: to the great hardening of the Papists in their Heretical ways, and the perverting of the Kings most loyal Subjects, and teaching the Papists to rebel. And to all this the dignity and glory of the Scripture is offuscated by their sable mouths. So that, what can any man either say or think, of this progeny of Prelates, whose contumacy and rebellion reacheth to the very clouds, and what can men think of this degenerating offspring of this age? The one, that they dare against God and the King openly breathe out their blasphemies, and call evil good, and good evil. The other, that they should out of cowardice suffer their Royal King, and his most excellent Father, to be abused.  
But this Defendant hopeth, that this honourable Court like that noble Nehemiah with other truehearted loyal Subjects, remaining about the King, will now at last inform his Majesty of the intolerable insolence of the Prelates, of which he believeth they were formerly ignorant, or not so well acquainted, and seek by his authority for redress, against their impudency. As for this Defendant for his part, he is resolved, though left alone, ever to say, LET THE KING LIVE FOR EVER. And although he should suffer a thousand torments from the Prelates, living and dying, he will ever cry, LET THE KING LIVE FOR EVER. And let the name of his learned and transcendent Father live to perpetuity. And let the enemies of the King and the Gospel perish. Neither will he ever suffer, to the uttermost of his power, That either the King's honour, or the dignity of his most illustrious Father, or the glory of our most holy Profession, or the honour of the holy Scriptures, shall be contaminated, or Babylon or superstition advanced in his Dominions, and cruelty and injustice exercised by the Prelates over his poor Subjects, and hold his peace.  
All which evidently appear in the daily proceed of the Prelates in their High Commission; and from their speech hourly there, and their practices through the whole Kingdom. Some of which he desireth in order to prove, that the honourable Court may be the fuller informed that he hath not causelessly in his Apology laid any crime unto their charge, which they are not guilty of.  
And now to proceed to the other things, the Defendant is charged with, viz. that he taxeth the High Commission Court of cruelty, injustice, want of wisdom and temperance, and that they are persuaders of his Majesty to bloodshed, and are the upholders of idolatry, superstition and profaneness; that he scandalously defameth the witnesses produced against him, and that he hath causelessly and boldly inveighed against the Oath ex officio, and other the ancient forms of proceed of the High Commission Court. To all these the Defendant answereth as they lie. And first, whereas the Defendant chargeth them, with cruelty, injustice, want of wisdom and temperance, he conceiveth he hath very good reason for that his charge, both in respect of himself and others, and in regard both of the souls and bodies and estates of men; all which they captive, enslave, or dissipate and scatter at pleasure, and in as much as in them lies, seek the ruin of.  
To say nothing of their daily practices, who condemn men without either exhibiting Articles, producing of witnesses, or any legal proceed against them, as if a man should be hanged without evidence given, or indictment framed, which is the height of injustice: the Defendant saith, that their very proceed against himself, sufficiently show their cruelty, injustice, want of wisdom and temperance, and their very speeches apparently prove all these things. Neither is there such a precedent of wrong and cruelty in the whole world, that any man, of what rank, order or degree soever he be, that shall write a Book in defence of that Religion that is established by public authority, for the honour of the King, and in defence of his Prerogative, against a common enemy, that for this endeavour of his should be ruined, he, his wife and children cast into prison, deprived first of all possibility of livelihood, railed upon, and reviled publicly, and after all this given to the devil, and that only for writing a book which had nothing in it but Scripture, and in the which the Defendant thought they meant him; and that they should still prosecute him, and seek his ears and the defacing of him, which they threaten. Such a Precedent of wrong and cruelty, the Defendant saith, cannot be produced in toto Macrocosmo, and therefore the Defendant in respect of his own particular, justly chargeth them with cruelty injustice and intemperance. And in respect of all other honest men, that come under their jurisdiction, the same may be said and proved by thousands, whether one respect their souls, bodies, or goods, for they use cruelty in regard of all, sparing neither age nor sex, poor or rich, young or old, bond or free: but upon every trivial occasion, or for the mean t neglect of any of their idlest and impious Ceremonies, or for any misprision, it is enough to have him hoist into the High Commission Court, and brought from the remotest parts of the kingdom, to the utter undoing of them and their families, when as the greatest breach of any of the Commandments of the first table, is not once thought of.  
And in the bringing of them into troubles, they deal with those poor men, as they do with bears and bulls at Paris Garden: they first, by violence, and their officers to their mighty expenses, hale them into their Courts, and then with bands of two or three hundred pounds, they tie them to their stakes, and bait them three or four years together, with all manner of contumelies and reproaches, vexations, expenses, calamities and torments; till they have wearied them to death, and made their lives tedious unto them, and after all this, they fling them into one jail or other, destitute of friends and moneys. And as if this were not enough, even as the persecuters of the Martyrs in the Primitive times, as Histories relate, dealt with the Saints, when they brought them to the slaughter, they were wont to cloth them with the skins and hides of wild beasts, that so they might make them the more formidable, and the better animate their dogs and curs against them to tear them in pieces.  
In like manner do the Prelates and their complices in these our times deal with poor honest Christians and the true and faithful servants of the Lord, and the Kings most loyal Subjects, they make them monstrous, ugly and deformed unto all men, King and Nobles, by their Relations and Informations they cloth them with: saying of them, That they are maligners and enemies of Government, troublers of Church and State, Seducers of the King's Subjects, making them disloyal unto their Prince, stirrers up of sedition and faction, and a thousand such crimes, setting all the people against them, & in their open Courts have their Orators to blanche over their defamatory false accusations, charging them with foul crimes, the thought of which never came into their heads; as this present information may witness. Yea in the very Court Sermons they incense the King and Nobles daily against those, they brand with the name of Puritans and Sectaries, which all this honourable Assembly can witness, and the Defendant hath heard many Court Sermons with his own ears in the time of his liberty, but never heard one where the Puritans as they term them, were not brought up in the pulpit and most shamefully and unchristianly traduced, as those that opposed the King's proceed, and such as malign his government and trouble the peace of Church and State, and humbly besought his Majesty that some severe course might be sought and taken against them.  
These and such like sprinklings of their brotherly Rhetoric the Defendant himself hath often heard, neither can this honourable Court be ignorant of the truth of this. And what is all this but great cruelty and injustice to abuse thus their brethren by malicious and false accusations, to the incensing of their Gracious King and Sovereign against them; when they are most innocent and harmless, desiring nothing more than the life, safety, prosperity and happiness of his Majesty and of his Royal Progeny and his flourishing reign, and would lose ten thousand lives if they had them for the honour of his Crown and dignity? for they desire nothing more than to be found loyal; neither do they seek any thing more than the peace and welfare of the Church, and the good of this Commonwealth. And therefore if there be any this is cruelty and injustice in a high degree, to deal thus mercilessly with their too too much already afflicted brethren, of whom they are ever making sinister relations to King, Council and State, to the depriving of them many times of their liberty, livelyhoods and states, to the making of them and theirs ever miserable, and all this also they do in their Courts every day, defaming them as enemies of government and enemies of the Church, and casting them into prison with great Fines on their backs. And this is the cruelty they daily use in respect of their bodies, lives and estates. But yet their cruelty is greater in respect of their souls, for they have through the Kingdom of England and Wales taken away almost all their glorious painful Ministers, and those that with most diligence taught the people, and sent drones and loiterers amongst them, dumb dogs, that cannot bark: and is not this great cruelty to the poor Souls of men to deprive them of the food of life and to starve them?  
See what Paul saith to Bariesus the Sorcerer in the 13. of the Acts, when Sergius Paulus the Deputy of the Country a Prudent man, called for Barnabas and Saul, and desired to hear the word of God, it is said, that Elemas the Sorcerer withstood them, seeking to turn away the Deputy from the faith, to whom Saul filled with the holy Ghost, fetting his eyes on him, said: O full of all subtlety and all mischief! thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervent the right ways of the Lord? Those than that take away the means of Salvation, and hinder others from the hearing of the word, they are most cruel unto them, hindering of them of salvation itself, and such are the children of the devil, the enemies of all righteousness, and perverters of the ways of the Lord, the holy Ghost hath spoke it, and Christ himself saith Matth. 23. and the 13. woe unto you Scribes and Pharisees hypocrites, for ye shut up the Kingdom of heaven against men: for you neither go in yourselves, neither suffer you them that are entering, to go in. And in Luke the 11. and verse the 52. he saith, Woe unto you Lawyers: for ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering you hindered. Christ himself pronounces woe here, to all such Soul murderers as take away the key of knowledge from the people, and shut up the Kingdom of heaven against them, which is the greatest cruelty that can be exercised over miserable men: and yet this is the daily occupation of the Prelates, of which the whole kingdom can witness, how that they have made most places desolate, depriving them of the bread of life, the preaching of the Gospel, and taking away the key of knowledge from them, and in stead of true nourishing food, they give them the husks of Ceremonies, and vain traditions, and idle superstitious observations. Neither do they only extinguish and put out all their shining lights, but they severely punish those that seek it, or go after it where it is; so that, if one do but go out of his own parish, where he hath no preaching, and where perhaps there hath not been a Sermon seven years together, as there are many such parishes in this Kingdom, he is forthwith hailed into their Courts and tormented to death, and is not this horrible cruelty? yea, if one neighbour do but go to another, and that but to hear a Sermon repeated, when he dare not go out of his own parish, he is immediately hailed into their Courts as a keeper of Conventicles, and miserably there tormented: and is not this also great cruelty? Especially when any of their lewd parishioners may go from year to year out of their own parishes a drinking and quaffing, and that on the Lord's day and holy days as they call them, and have their meetings in troops and great assemblies in drinking Schools, tippling there to the great dishonour of God, and many times to the great mischief of others, and the prepetrating of many sins, and all such though they never hear Service neither divine or humane, find favour in their Courts, and serve for witnesses against the generation of the just and those that fear God, and they are esteemed good Sons of the Church, though in all other things they be also never so impious.  
Neither is there any law against those children of belial: neither can any man deny this that knoweth any thing, for the defenders of such fellows and tormentors of the most godly. And if this be not also insufferable tyranny and cruelty let every reasonable man judge. In this information his most excellent Majesty is truly and deservedly commended, that he is an enemy to Popery and all innovation of religion, as his Highness hath often declared himself, and that he doth daily frequent the Church and is diligent in hearing of Sermons. And this most eminent piety in our noble King and Sovereign, we his loyal though poor Subjects, hearty rejoice at, desiring the Lord of heaven still to inflame his Royal heart with a zeal for the glory of God and the propagation of the Gospel, and to continue in him an increase a love unto his holy word.  
Now, all men know, that King's examples have been ever the pattern for their Subjects, and it is the duty of all good Citizens and Subjects to imitate their King in all well doing, and men use commonly to say: Regis ad exemplum, the King's example is ever to be followed, and it is his royal hearts desire, that his Subjects should imitate him in that his piety. Now what a great and unexpressible cruelty is this in the Prelates towards the poor people and how great a dishonour is done to the King in it, that they will not let his Subjects be good; for it is good in the King and highly commendable before God and men to hear the Word of God often preached, and to be diligent in the hearing of Sermons, or else the Informers would not have set it down as so singular a virtue in our Royal King: and yet they punish this good in his Subjects, and it is a cause of the utter undoing of many of them if they go to Sermons, and when they are found to be diligent at the hearing of the Word, and the going to a Sermon into the next Parish when they have none in their own, is matter sufficient to mount them up in the High Commission, which is none of the smallest cruelties that holy and pious men groan under, to the infinite dishonour of God and the King, and the needless vexation and molestation of his dutifullest Subjects, who desire to follow in that their godly Prince's example. In Saint john Baptists time, it is said, That Jerusalem, and Judea, and the Region round about, came all to hear him, running after Sermons, and so they did after Christ: And it stands recorded in sacred Writ to their eternal honour, and for our imitation. For all the Saints godly examples are set down for us to imitate, and we never read that any were by the very enemies of the Gospel in those days, the Scribes, Pharisees, and high Priests, molested or troubled for the same; and it is said of them, that they took the Kingdom of heaven with a kind of holy violence, and their diligence in hearing the Word is related and told of them as a thing very honourable and praise worthy; and so it is very well related in the Information of our gracious King to his immortal honour and great praise, and so it is and ever to be honoured in his Majesty, and his example in this to be followed of all his obedient Subjects. And is it not a transcendent cruelty then in the Prelates, that poor Christians in our age may neither obey the Commandment of God, who enjoineth us to hear in season and out of season, nor imitate the Saints of old in their pious endeavours in building up themselves in their most holy faith, nor follow the good patterns of their Kings and Governors, but they must be severely punished for it, yea undone & traduced for it as evil doers? If this be not great cruelty and tyranny itself in the Prelates, there was never none: for they rob them of heaven and earth, and all other comforts in as much as in them lieth. Nay, which is yet more, to show their cruelty, injustice & unrighteous dealing: the Prelates in the Baptism of infants constrain the Godfathers and Godmothers there solemnly to promise that they will call upon them that are baptised when they come to years of discretion often to hear Sermons, and to this duty are also the baptised tied.  
Now, when they are come to years of understanding, and in obedience of their promise they made by their Godfathers' and Godmothers, and perhaps being stirred up also by their exhortation to this good duty of hearing the Word, if they go out to hear Sermons when they have none in their own Parishes, they are first punished in their purses and liberties, and then given to the Devil for this good work, which they notwithstanding have tied them to by special promise in their Baptism, and if all this be not unspeakable cruelty, tyranny and injustice, there was never none in the world, and yet this is the daily practice of the Prelates thorough the Kingdom, as all men know. And which is yet more to be observed, in the same Sacrament of Baptism children promise there by their Godfathers' and Godmothers, or they do it for the children to be Baptised; that they will forsake the Devil and all his works, the pomps and vanities of this wicked world, and are there signed with the sign of the Cross, that innocent Ceremony, as they call it, that he shall continue Christ's faithful Soldier, and fight under his Banner all the days of his life, against the World, the Flesh, and the Devil, by the which promise he is bound to the utmost of his power always to oppose all errors, wickedness, and profaneness. Now if any in conscience of his promise either speak or write in defence of the truth, as it ought to be defended, or if he do but put in practice that which he hath promised, in opposing of Error, Superstition, Profaneness, Idolatry, or the iniquities of the times, the Prelates severely punish them for it, as their daily proceed witness, and if this be not a daring cruelty also, and great injustice, there is none exercised upon the earth: for what is injustice and cruelty, if punishing of men for doing their duty, and keeping their promise, and performing that which the Prelates themselves have tied them to by special promise, be not?  
They teach all Christians in another Ceremony of standing up at the Gospel, and at Gloria Patri, and at the Creed, to show their readiness and promptitude in fight for the faith of Jesus, and their holy Religion against Heresy, Popery, and all Innovations, all which, our Gracious King declares himself, that he will never allow of or suffer, and the neglect of this Ceremony will cost a man an undoing. Now if any, being taught by this Ceremony, come forth to the combat, and but oppose themselves against Popery, Errors, or Innovations, in defence of the Faith, and the honour of their King, they are punished most severely for it by the Prelates, both in the high Commission and other Courts, and Bills, and Informations, and Articles are exhibited, and made against them, as evil doers and troublers of the State, and all for doing that they teach them by their Ceremonies, and bind them by promises and oath to do, which is Hyperbolical tyranny; injustice and cruelty in those reverend Fathers. It seems they would have Christians like Saint George a horseback, ever mounted, but never moving, and if they do chance to stir, or dare be so bold as to move, they immediately are cast down and break either their ears, or their noses, or their foreheads, and it may be they are also whipped to the bargain for being so bold, some mischief for the most part follows their endeavours, and that for doing their duty, and that which they were taught by Ceremonies: and is not this arrogant tyranny, cruelty and injustice in the Prelates, to punish, and that severely, both the neglect, and the doing also of their duty, and that they are enjoined to do? Without all doubt there is no such cruelty in the world as is daily practised by the Prelates, and in their Courts, of the which there might mighty Volumes be made, but the Defendant hath instanced in these few things only, because they are known to most men, and obvious every day, and the Defendants condition, and his cause, can sufficiently witness their unrighteous deal, and that in divers respects; for they dealt with him against the very light and law of nature, and as they would not be done by, to make him accuse himself, to admit his sworn and capital enemies, and which first informed them against him out of mere malice, as was proved by many, to be prosecutors and witnesses against him; yea to speak as it is, that the Prelates themselves should be Accusers Parties, Witnesses, Jury and Judge in their own Cause, as they were: this, the Defendant saith, is unrighteous dealing, to which may be added the defending of the Pope's quarrel, to condemn him for one thing, and putting those things likewise in the Records of the Court, for which by the whole Court he was freed from. As for example, the Defendant was condemned only for his book, now in the order of the Court or Sentence, it is put in, that he was condemned for the other things also which howsoever they were in themselves very ridiculous, yet it is great injustice to superadd them, and so to deal with him. Neither is that a small part of injustice to punish and condemn the innocent and justify the wicked, both which are an abomination to the Lord.  
Now they condemned the Defendant for writing against the Pope, and adjudged his Book to be burnt, and justified his adversaries, and Cho●ny who writ in defence of the Church of Rome; and it is their daily practice to condemn books that are writ for the Honour of Religion, accusing them to be factious pamphlets: but Books that are writ for the advancement of Popery and Superstition, and in defence of the pontificality of Prelates and the magnification of the Church of Rome, to the trampling down of Regal Au hority, and for the murdering and killing of Kings, for the bringing in of Innovations into a Kingdom and for suppressing of true Religion, many of which are not to be named, of these Books a man may buy shipfulls of them in Paul's Church yard, all which tend to the ruin of the Kingdom, and perverting of Religion, and the seducing of the King's good Subjects. And all other Books of Arminians, Sosinians, and a thousand such blasphemous treatises are bought and sold publicly in every Stationer's shop, with the Prelates very good liking. And the greatest enemies of the truth, such as Bellarmine, Baronius, Tyrian, Cajetan, are not only publicly vented but are before the King, and in the Universities, and indeed in every Pulpit magnified with glorious titles, as the learned Cardinal, incomparable Bellarmine, those grand impostors and perverters of the ways of God, and such as have abused King JAMES of Famous memory, and blasphemously defamed our most Holy Religion; All these Authors and many more with their Books, the Defendant saith, are daily approved of, and commended by the Prelates, and such as extol the Church of Rome patronised by them and maintained. And what is it then to advance Popery, if all these do of the Prelates be not? and what is it to favour profaneness and irreligion, if the punishing and silencing of those that writ and speak against the iniquity of the times, be not? let all men judge of this with serious reason, and they will soon perceive, that in this accusation of the Prelates, the Defendant hath no way wronged them. And for their intemperance and want of wit, it is notoriously also known who rail most shamefully and unhumanely upon all honest men that come before them, as their very speeches in their censure may witness. Judges of old were wont to give Sentence in less matters being full of compassion, with tears in their eyes; neither do we read of any Judges since Christ's time but of Ananias the High Priest, and Festus the Governor that they ever did revile those that were brought before them, or give them any ill language. And the one was a Jew, and the other a Heathen, both enemies of Christ and Christians. But for Christian Judges and them Spiritual ones, for such contumeliously to abuse their brethren, as they did the Defendant, and daily do others, and to give them over to the Devil and to perpetual chains for every trivial thing, yea even for a misprision or a very surmise, and to make a man an offender for a word, and to ruin them, their wives, and children for such things, and that with scoffs, reproaches, tants and mocks, this the Defendant affirmeth, in the Prelates, is both cruelty, injustice, intemperance, and want of wisdom, and so he nothing doubteth but this honourable Court and all rational men will judge.  
Neither doth his gracious Majesty or this honourable Court as he truly believeth, know, how they abuse his poor Subjects; neither will God take this well at their hands, for it no way beseemeth those that would be thought the Fathers of the Church so to do. For if we look upon Timothy and Titus whose successors they would be thought to be, and the rules that they followed and were guided by, we shall find a vast difference between them. Saint Paul in his second epistle to Timothy chapter 2. telleth him, That the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patiented in meekness, instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, etc. And in another place, the same Apostle saith, A Bishop must be patiented and no brawler. Now when the Prelates so exorbitantly behave themselves, trampling all Apostolical Canons under their feet and so basely revile the good subjects of the King & their brethren, trampling also the sacred scriptures under their feet, & hat with as great contempt as the Papists themselves do, advancing Popery every way, and the Defenders of it, can any deny that these are intemperate, imprudent, unjust men, and furtherers and upholders of Popery? and whereas the Defendant is charged in the information, That he accuseth the Prelates as upholders of Idolatry superstition and profaneness, and that he defameth the witnesses brought against him, and hath causelessly and boldly inveighed against the oath Ex officio.  
The Defendant humbly intreateth the honourable Court that with patience they would hear his answer to these things, and then he will come to the last thing that concerneth him, the Litany, and the occasion of the writing of it. What he himself hath done, he is ever resolved to seal with his best blood, and to justify and make good whatsoever he shall accuse the Prelates of. Amongst the which he acknowledgeth, that he chargeth them to be advancers of Popery, idolatry, superstition and profaneness. And so they are, as hath been already sufficiently evinced, and by that which followeth shall yet more illustriously appear. For what is it to advance Popery and idolatry if that the Prelates daily do it not? without, men will think that Popery only, that advanceth the Pope's Supremacy, and they Protestant's only, that go no farther in opposing that Heretical religion, when that is among many Divines counted one of the least controversies in Theology between Papists and us true Catholics. Greater matters I worse, hundreds are there between us. And howsoever the King, blessed be God, and his predecessors by the blood of their Subjects and the sacrificing of themselves, have shaken off the yoke of the Pope: yet his poor Subjects are under many Popes which deal worse with them then ever Popes did to Kings in the midst of their swellingst pride and arrogancy, yea every parish Priest and base fellow that is but a Prelate's Servant, can ruin and undo the honestest man upon any information; So that for the Subjects condition it is worse, and they are in a far more deplorable predicament than they were in under the Pope, by this change; for now they have neither their consciences, their liberties, their purses, their bodies, their limbs or lives in any security but as the Prelates and their creatures please are deprived of all, who seek continually for their blood and starve many of them in prisons, and expose them to infinite miseries and calamities, so that they are as sheep to the slaughter, slain all the day long. And of their deadly cruelty against those that fear God the whole Kingdom can witness, and how that they make the● every where most odious. But now to the matter the Defendant chargeth the Prelates with, viz. that they are advancers of Idolatry who can doubt of it, that knoweth the very rudiments of Divinity or i● the least measure hath been acquainted with the Laws of God? For as God only is and must be the object of all Divine worship, as the first commandment teacheth, for him only we are to serve Matth. 4. as Christ also commandeth, and to worship any other or to trust in any thing else is idolatry in a high degree: for we must love him with all our hearts and all our Souls and trust only in him. So likewise for the manner of his worship that must also be as he commandeth, not as we vainly conceive. For he hath said, Thou shalt not make to thyself any graven image, or the likeness of any thing in Heaven above, or in the earth beneath, thou shalt not bow down to it or worship it. By which precept for the very manner of his worship it is not left to our disposing, that we should after our inventions serve him. Neither is he to be served any other way, or by any other means than he hath in his Word prescribed, which is a large commentary upon that text; So that no man that hath eyes can pretend any longer that he seethe not the truth. And among all learned and Orthodox Divines this is accorded and assented unto. That those, that by their own inventions, as by Images, Crucifixes, Altars, Ceremonies, or Syllables and letters, or whatsoever other means serve him, without express command from God go about to worship him, are Idolaters; and such worship is idolatry; and of this kind of service and adoration are the Samaritans guilty, of whom it is said, that they worshipped the true God, and so they did in many things, according to the Law of Moses and had Circumcision and the Passeover, and looked for the Messiah to come. But because they added their own inventions to that worship, and brought in their own devices with it, and set up a will worship, therefore they were esteemed the enemies of God and proclaimed idolaters. Ye worship saith Christ you know not what. So that they that according to their own pretences and inventions serve God, worship they know not what, and therefore are idolaters, and all such Divine worship as is not prescribed by God such service is idolatry, Of which kind and nature is altar-worship, crucifix-worship, table-worship, place-worship, ceremony-worship, bread-worship, Syllable-worship and all such like-worship, and indeed all will-worship, and whether or no the Prelates be not advancers of Altars, and Crucifixes, and place-worship, ceremony and bread-worship, and such trash, let all the Kingdom judge: And all these are Popery, saving the worshipping of altars: for the Defendant yet never saw the Papists so basely idolatrous as to worship a naked altar: indeed, where there is a Crucifix upon an altar, they bow, but never to the altar or table alone, as he is most confident the Papists themselves will acknowledge, & therefore so gross the Prelates are in their Popish performances, that they exceed them in idolatry. And so it is, that those that are most vainly superstitious amongst them, they are in the readiest way to preferment, and others of a contrary mind, most contemned and vilipended, which showeth sufficiently what favourers of Popery the Prelates are. Yea, for all manner of Popery, they affect it, and defend it, and maintain it, and the Authors and Abetters of it.  
And as to all other the residue of the offences, and misdemeanours, complained of in the said Information, and examinable in this Honourable Court, this Defendant saith, that he is not guilty of them, or any of them, in manner and form, as by the said Information is supposed. All which matters this Defendant is ready to aver and prove as this Honourable Court shall award. And humbly prayeth to be dismissed out of the same with his costs and charges against the Prelates, by vexation in this and his former suit in the High Commission most wrongfully sustained.  
FJNJS.